556# “牙齿像狮子的牙齿”表示作为智力或理解力生命终端的感官事物在他们看来，似乎拥有掌管一切事物的能力。这从“牙齿”和“狮子”的含义清楚可知：“牙齿”是指在理解力方面作为属世生命终端的感官事物(对此，我们很快就会谈到)；“狮子”是指在能力方面的教会真理，但在此是指摧毁真理的虚假，因而也指在能力方面的虚假(对此，参看AE 278节)。此处所指的，是虚假，因为“蝗虫”表示处于邪恶之虚假的肉体感官人。这些人觉得自己似乎拥有理解，由此拥有掌管一切事物的能力，因为前面所论述的这种说服力居于感官层，也就是属世生命的终端。事实上，这感官层，或感官人很自信，并且相信他比其他所有人都更有智慧，因为他不能从内层思考，从而不能衡量和探查自己；当他说服自己相信这一点时，这种自信和相信就在他所说的一切话中。因此，他说话的语气源于这些，故吸引和迷恋其他人的心智，因为自信和相信的语气产生这种效果；这种效果在灵界尤其明显，在那里，人出于他的灵说话。因为自信和随之而来的对事情就是如此的相信在人的灵里，一个人的灵出于情感说话。在自然界，情况不是这样。在自然界，人的灵藉着身体说话，为了世界提出诸如不是出自他灵的情感的那类事物，他很少显露他的灵，唯恐它的品质被人得知。因此，世人不知道有诸如存在于感官人的灵里的那种令人迷恋和窒息的说服力存在，感官人认为自己比其他人更有智慧。由此可见，为何“它们的牙齿像狮子的牙齿”表示感官人觉得自己似乎拥有理解，由此拥有掌管一切事物的能力。“牙齿”表示感官事物，也就是在知识方面的属世生命的终端，这一点可从“牙齿”的对应关系清楚看出来，如《天堂与地狱》(575节)和《属天的奥秘》(5565–5568节)所描述的。
“牙”具有这种含义，这一点从以下圣言经文明显看出来。如诗篇：
我的灵魂在狮子中间；他们的牙齿是枪、箭，他们的舌头是利剑。(诗篇57:4)
“狮子”表示那些通过虚假摧毁教会真理的人；“作为枪、箭的他们的牙齿”表示被用于确认虚假和邪恶，因而用于摧毁教会的真理和良善的知识或科学；“他们的舌头是利剑”表示基于虚假的狡猾推理，它们被称为“利剑”，是因为“剑”表示摧毁真理的虚假。
又：
神啊，求你敲碎他们口中的牙齿；求你敲碎少壮狮子的大牙！(诗篇58:6)
“他们口中的牙齿”表示他们从中产生虚假的知识或科学；“少壮狮子的大牙”表示被歪曲的圣言真理，这些真理本身是虚假，尤其能摧毁教会的真理。
约珥书：
有一民族上到我的地，又强盛，又无数；它的牙齿是狮子的牙齿，它有巨狮的大牙。它使我的葡萄树成为荒场，使我的无花果树成为泡沫。(约珥书1:6, 7)
此处“有一民族上到地”表示邪恶毁坏教会，“民族”表示邪恶，“地”表示教会；“又强盛，又无数”表示又强大又多种多样；“强盛”论及邪恶的能力，“无数”论及虚假的能力；“它的牙齿是狮子的牙齿”表示进行摧毁的虚假；“巨狮的大牙”表示被歪曲的真理；“它使葡萄树成为荒场，使无花果树成为泡沫”表示对属灵和属世真理的摧毁；属灵真理是圣言灵义的真理，属世真理是圣言字义的真理，也可参看前文(也可参看AE 403b节)，那里解释了这段经文。在这些经文中，“狮子的牙齿”与启示录中“像狮子牙齿的牙齿”具有相同的含义。严格来说，“牙齿”表示诸如只在记忆里，并从那里被提取出来的那类事物，因为那些在感官人的记忆里的事物对应于骨头和牙齿。
但以理书：
从海中上来的第二只兽像熊；有三根肋骨在它口内牙齿间；他们对它说，起来吞吃多肉。此后又有第四只兽上来，可怕可惧，极其强壮，它有大铁牙；吞吃嚼碎，用脚践踏所剩下的。(但以理书7:5, 7)
“从海中上来的兽”表示对统治的爱，神圣事物作为手段为这爱服务，“四个兽”表示它的连续增长。这“像熊的第二只兽”表示当这种统治通过圣言被确认时的第二个状态；那些如此行的人在灵界也看似熊。“口内牙齿间的三根肋骨”表示他们所应用，并且仅照字面来理解的圣言的一切事物，“三根肋骨”表示圣言的一切事物，“口内”表示他们在教导中应用它们；“牙齿间”表示他们仅照字面理解它们，也就是说，如感官人那样去理解；“他们对它说，起来吞吃多肉”表示他们利用许多事物，由此摧毁圣言的真正意义；“从海中上来，可怕可惧，极其强壮的第四只兽”表示当他们以神圣事物为手段，为自己建立掌管天地的统治权时的第四个和最后一个状态。这种状态因是亵渎而强大的，所以被称为“可怕可惧，极其强壮”；“它有大铁牙”表示来自感官人的虚假，这些虚假大力反对教会的真理和良善；“吞吃嚼碎”表示它扭曲和摧毁；“用脚践踏所剩下的”表示他们不能扭曲和摧毁的，就通过属世和肉体之爱玷污和抹杀；关于这些兽的其它细节，可参看前面的解释(AE 316c节)。
摩西五经：
我必打发野兽的牙齿和地上爬行物的毒液临到他们。(申命记32:24)
如果以色列和犹太人不遵守和实行律例和诫命，除了其它灾祸外，这个灾祸也会威胁到他们；“野兽的牙齿”表示来自各种邪恶的虚假，“地上爬行物的毒液”表示摧毁或杀死和彻底熄灭属灵生命的事物；在圣言中，“野兽或走兽”表示诸如属于属世人的那类事物，“地上爬行物”表示属于感官人的事物；当这两种事物与属灵人分离时，它们就是来自邪恶的纯粹虚假，因为它们就是诸如只属于它们所粘附的身体和它们最接近的世界的那类事物；属灵事物上的一切幽暗都由身体和世界产生。
诗篇：
耶和华啊，求你起来；我的神啊，求你救我；因为你打了我一切仇敌的脸颊；敲碎了恶人的牙齿。(诗篇3:7)
“打了仇敌的脸颊”表示摧毁那些反对教会良善和真理之人的内层虚假；在圣言中，“仇敌”表示这些人及其邪恶之虚假；“敲碎了恶人的牙齿”表示摧毁外层虚假，就是基于感官谬误并被它们确认的那类虚假。
556b.在大卫诗篇，“打脸颊”和“敲碎牙齿”表示对内层和外层虚假的摧毁，由此可以看出在马太福音中，“打脸颊”是什么意思：
你们听见有话说，以眼还眼，以牙还牙；但我告诉你们，不要与恶人对抗；无论谁在你右边脸颊上打你，你连左边也转给他。若有人想要告你，要拿你的里衣，连外衣也由他拿去；无论谁强逼你走一里路，你就同他走二里。凡求你的，就给他；想要向你借贷的，不可转身离去。(马太福音5:38–42)
这些话不可以照字面来理解，这一点对每个人来说都是显而易见的。因为谁会被基督之爱捆绑，以至于打右脸颊，把左脸颊也转给他，或拿里衣，连外衣由他拿去？总之，有谁会不被允许抵抗邪恶？但由于主所说的一切话本身都是神性-属天的，或说是属天的神性，所以可以看出，这些话，以及主所说的其它话，包含属天的意义，或说天堂的意义。以色列人之所以有这样一条律法，即：以眼还眼，以牙还牙(出埃及记21:23, 24; 利未记24:20; 申命记19:21)，是因为他们是外在人，因而只处于天上事物的代表，而没有处于天上事物本身，因而没有处于仁爱、怜悯、忍耐和任何属灵良善；因此，他们在报复法之下。事实上，主在福音书中所教导的天上律法，因而基督律法是：
无论何事，你们想要人怎样待你们，你们也要怎样待人；这就是律法和先知。(马太福音7:12; 路加福音6:31)
由于这就是在天堂里，并从天堂而在教会中的律法，所以每种邪恶都自带相应的惩罚，这惩罚被称为邪恶的惩罚，就在邪恶里面，仿佛与它结合。为以色列人所规定的报复的惩罚就源于这种惩罚，因为他们是外在人，不是内在人。内在人，如天堂天使，不想以恶报恶，而是出于天堂的仁爱宽宏大量地原谅；因为他们知道主保护所有处于良善的人免受恶人伤害，并照着他们所拥有的良善来保护；如果他们因向他们所行的邪恶而燃烧着敌意、仇恨和报复，主就不会保护，因为这些东西赶走了保护。
因此，这些就是包含在此处主所说的话中的事物；但它们的含义要按顺序给出：“以眼还眼，以牙还牙”表示任何人从别人那里夺走对真理的理解和对真理的感觉到何等程度，它们就在何等程度上从他自己那里被夺走；“眼”表示对真理的理解，“牙”表示对真理的感觉，因为“牙”表示诸如感官人所拥有的那种真理或虚假。主在这个主题上给出的回答描述了一个处于基督良善的人会允许一个恶人尽可能地夺走这些事物；“不要与恶人对抗”表示不要进行报复反击；事实上，天使不与恶人争战，更不会以恶报恶，而允许他们作恶，因为他们受主保护，因此来自地狱的邪恶不能伤害他们。“无论谁在你右边脸颊上打你，连左边也转给他”表示如果有人想伤害对内层真理的感知和理解，可以在他努力的范围内允许他；“脸颊”表示对内层真理的感知和理解，“右脸颊”表示对真理的情感和随之对它的感知，“左脸颊”表示对真理的理解，经上提到“脸颊”，故也提到“打”，“打”表示伤害。属于嘴的一切事物，如喉咙、嘴巴本身、嘴唇、脸颊、牙齿，表示诸如属于对真理的感知和理解的那类事物；它们因对应于这些事物，故被用来表达圣言字义上的这些事物，圣言字义纯由对应构成。“若有人想要告你，要拿你的里衣，连外衣也由他拿去”表示若有人想夺走你里面的内层真理，就允许他连外层真理也夺走，“内衣”表示内层真理，“外衣”表示外层真理。当天使与恶人同在时，就是这样做的，因为恶人无法从天使那里夺走任何良善和真理，但能从那些因此燃烧着敌意、仇恨和报复的人那里夺走，这些邪恶避开并排斥、拒绝主的保护。“无论谁强逼你走一里路，你就同他走二里”表示凡想从真理走向虚假，从良善走向邪恶的人，可能因无法做到而不会受到反对，“一里”与“路”所表相同，即表示引离或引导；“凡求你的，就给他”表示这是允许的；“想要向你借贷的，不可转身离去”表示若有人想被教导，他就可以被教导，因为恶人渴望这样做，以便他们可以扭曲和夺走，然而，他们却不能。这就是这些话的灵义，现在所解释的这些事物就深深隐藏在其中，它们尤其是给天使的；天使只根据圣言的灵义来感知圣言；它们也是给世上当恶人试图迷惑处于良善的人时，这些善人的。我被允许通过大量经历知道，恶人对主所保护的人的反对就是这样，因为他们不断以各种可能的方式、竭尽全力地努力去剥夺我的真理和良善，但都徒劳无功。从所阐述的也能在某种程度上看出，“牙”表示感官人，也就是人的智力或理解力的生命终端里面的真理或虚假；从主的回答明显可知，这就是“牙”的含义，主的回答论述了对真理的感知和理解，恶人试图从善人那里夺走它们。
556c.从以下经文进一步明显看出，这就是“牙”的含义。如耶利米书：
当那些日子，人不再说，父亲吃了酸葡萄，儿子的牙齿酸倒了。 但各人必因自己的罪孽死亡；凡吃酸葡萄的，那人的牙齿必酸倒。(耶利米书31:29, 30; 以西结书18:2–4)
显然，这段经文的意思是，儿子和后代不会因父母的邪恶而招致惩罚；相反，每个人都因自己的邪恶而招致惩罚。“吃酸葡萄或野葡萄”表示为自己采用邪恶之虚假，因为“酸葡萄或野葡萄”，就是又苦又坏的葡萄，表示邪恶之虚假，“吃”表示为自己采用；“牙齿酸倒”表示由此处于邪恶之虚假。因为“牙齿”在此和前面一样，表示终端或感官人里面的虚假，被称为遗传之恶的父母的邪恶在孩子里面尤其隐藏在终端或感官人中；“酸倒”表示对来自邪恶的虚假的采用。因为人不会因遗传之恶，只会因他自己的受惩罚，并且前提是他将遗传之恶变成了他自己里面的实际邪恶；因此，经上说：“各人必因自己的罪孽死亡；凡吃酸葡萄的，那人的牙齿必酸倒。”
约伯记：
所有人都憎恶我；我的骨头紧贴皮肉，我只剩牙皮逃脱了。(约伯记19:19, 20)
从字义上说，这句话的意思是，他变得如此瘦骨嶙峋；但从灵义上说，它表示试探如此压制他心智的内层，以致他变得感官化，只思想最外在的事物，但仍不思想虚假，而是思想真理；这由“我只剩牙皮逃脱了”来表示，没有皮的“牙”表示虚假，但有皮的“牙”不表示虚假，因为它们仍在某种程度上被包裹着。
阿摩司书：
我使你们在一切城中牙齿空虚，在你们各处粮食缺乏。(阿摩司书4:6)
“城中牙齿空虚”表示教义中的真理的缺乏，“各处粮食缺乏”表示生活中来自教义的良善的缺乏。
撒迦利亚书：
我必除去他口中的血和牙齿间的可憎之物。(撒迦利亚书9:7)
这话论及推罗和西顿，推罗和西顿表示真理和良善的知识或认知，在此表示被歪曲的这些知识或认知；“口中的血”表示对真理的知识或认知的歪曲；“牙齿间的可憎之物”表示对良善的知识或认知的玷污；良善的知识或认知也是真理，因为认识良善来自理解，而理解属于真理。
诗篇：
大水早就漫过我们，狂傲的水淹没我们的灵魂。耶和华当受祝福，祂没有把我们交给他们的牙齿作猎物。(诗篇124:4–6)
“早就漫过的大水”表示流入或泛滥，可以说淹没处于试探之人的虚假；故经上说“耶和华当受祝福，祂没有把我们交给他们的牙齿作猎物”，也就是说，没有交给通过虚假摧毁真理的地狱，因而交给具有毁灭性的虚假。
约伯记：
我打破恶人的大牙，由他牙齿中夺出猎物。(约伯记29:17)
约伯的这些话论及他自己。“我打破恶人的大牙”表示他与虚假争战，并征服它们，恶人的“大牙或颌齿”表示来自圣言的字义、被用来确认藉以摧毁真理的虚假的知识或科学；“由他牙齿中夺出猎物”表示他通过教导其他人而把他们从虚假中救出来。
由于“牙齿”表示最外在事物中的虚假，所以在以下经文中，“咬牙或咬牙切齿”表示出于虚假激烈而愤怒地与真理争战。约伯记：
祂在忿怒中撕裂了我，恨恶我；我的仇敌向我咬牙切齿，锐眼瞪我。(约伯记16:9)
诗篇：
我所不认识的瘸子聚集攻击我，他们撕裂我，也不静默。他们向我咬牙。(诗篇35:15, 16)
又：
恶人设谋害义人，又向他咬牙。(诗篇37:12)
又：
恶人看见就恼怒，必咬牙而消化。(诗篇112:10)
弥迦书：
论到使百姓走入歧途的先知，他们牙齿有所嚼的。(弥迦书3:5)
耶利米哀歌：
耶路撒冷的女子啊，你所有的仇敌张口来攻击你，嘘唏而切齿。(耶利米哀歌2:16)
马可福音：
有一个人对耶稣说，我带了我的儿子到你这里来，他被哑巴的灵附着；无论在哪里，那灵拿住他，撕裂他，他就流着白沫，咬着牙齿，日渐憔悴；我请过你的门徒把那灵赶出去，他们却不能。耶稣对他说，你这聋哑的灵，我命令你从他里头出来，再不要进去！(马可福音9:17, 18, 25)
人若不知道圣言的灵义，可能会以为上述经文说他们咬牙切齿，只是因为他们发怒，意图邪恶，因那时他们咬牙；但说他们咬牙切齿，是因为咬牙切齿是指摧毁的努力，以及通过虚假摧毁真理的行为；圣言之所以这样说，是因为“牙”表示最外在事物中的虚假，“咬牙切齿”表示为它们争战的激烈程度。这种努力和行为也是由于对应。
此外，主所赶出的聋哑灵也是这样；因为所有灵人都来自人类；这个灵来自为了虚假而与真理激烈争战的那种世人；因此，被他附的那个人“流着白沫，咬着牙齿”。主称他为“聋哑”，是因为他不想感知和理解真理，这些人由“聋子和哑巴”来表示。由于这灵坚决、顽固地反对真理，并确认虚假，所以门徒不能把他赶出去；事实上，他们还不能驱散他为之争战的虚假，因为他们尚未达到合适的状态，主也因此责备门徒。“那灵撕裂他”，被附的人日渐憔悴，表示这个灵具有这种性质，但被他附的那个人不是这样；主命令那灵再不要进入他。
这一切清楚表明，马太福音(8:12; 13:42, 50; 22:13; 24:51; 25:30)和路加福音(13:28)中提到的咬牙切齿表示什么。地狱里的“咬牙切齿”表示虚假彼此间，并与真理不断的争论和争战，因而那些处于虚假的人不断的争论和争战，还伴随着对其他人的蔑视，敌意，讥讽，嘲笑，亵渎，这些也爆发为把彼此撕成碎片的努力或企图，因为每个人都出于对自我、学识和名声的爱而为自己的虚假争战。这些争论和争战在这些地狱之外听上去就像咬牙切齿，并且当真理从天堂流入那里时，也转变为咬牙切齿。关于这个主题，详情可参看《天堂与地狱》(575节)。
由于对恶人来说，牙齿对应于他们在其被称为肉体-感官层的智力或理解力的生命终端中所拥有的虚假，所以具有这种性质的灵人面部出现变形，大部分脸是由一种咧嘴一笑时的突出、像格珊那样分开很宽的牙齿构成的，这是因为这种咬牙切齿对应于对为虚假而与真理争战的爱和渴望。
由于牙齿对应于被称为感官层的人的智力或理解力的生命终端，当这些与被称为属灵的内层理解力的真理分离时，它们就处于邪恶之虚假，但当这些没有分离时，它们则对应于感官层里面的良善之真理，所以在圣言中，“牙齿”也表示终端真理，如在约伯记(19:19, 20)和阿摩司书(4:6)，可参看前面的解释。
由于主荣耀了祂的整个人身，也就是把它变成神性，所以在摩西五经，经上论到祂说：
他的眼睛必因酒红润；他的牙齿必因奶白亮。(创世记49:12)
“眼睛因酒红润”表示祂的智力或理解力是来自神性良善的神性真理；“牙齿因奶白亮”表示祂的感官层同样是来自神性良善的神性真理；因为此处(即创世记5:10)的“细罗”表示主。
由于“牙”对应于被称为感官层的智力或理解力的生命终端，所以善灵和天使都有像世人那样的牙齿；但对他们来说，这些牙齿对应于终端感官层中的真理，因为对他们来说，感官层没有与被称为属灵的内层理解力的真理分离。
556. And their teeth were as the teeth of lions.- That this signifies that sensual things, which are the ultimates of the intellectual life, are to them apparently powerful over all things, is evident from the signification of teeth, which denote things sensual, which are the ultimates of the natural life as to the understanding, of which we shall speak presently; and from the signification of lions, which denote the truths of the church as to power, but which in this case, denote falsities destroying truths, thus also as to power, see above (n. 278). Falsities are here denoted, because by the locusts are signified the corporeal sensual who are in the falsities of evil. The reason why they appear to themselves to be in understanding, and thence in power over all things, is, that the persuasive [power] itself, treated of above, resides in the Sensual, which is the ultimate of the natural life. For this [Sensual], or the sensual man, is in self-confidence, and in the belief that he is wiser than others, for he cannot weigh and explore himself, because he does not think interiorly; and when he is persuaded of this, then this confidence and belief are in every thing which he utters. Hence because the tone of his utterance is derived from these, it fascinates and infatuates the minds of others, for the tone of confidence and belief produces such an effect which is particularly manifest in the spiritual world, where a man speaks from his spirit. For the affection of self-confidence, and of the belief derived therefrom that a thing is so, is in the spirit of man, and the spirit of man speaks from affection. It is otherwise in the natural world, in which the spirit of man speaks by means of the body; and, on account of the world, brings forth such things as are not from the affection of his spirit, which he rarely manifests, lest the quality thereof should be known. This is the reason that it is not known in the world, that there exists a persuasive [power] of such an infatuating and suffocating quality as is in the spirit of the sensual man, who believes himself to be wise above others. From these things it is evident why by their teeth being like the teeth of lions is signified that sensual men appear to themselves to be as it were in understanding, and thence in power over all things. That teeth signify things sensual, which are the ultimates of the natural life as to knowledge (scientia), is evident from the correspondence of teeth, upon which see Heaven and Hell 575), and the Arcana Coelestia 5565-5568).
[2] That teeth have this signification is also evident from the following passages of the Word;
as in David:
"My soul, I lie down in the midst of lions; whose teeth are spear and darts, and their tongue a sharp sword" (Psalm 57:4).
Lions signify those who by means of falsities destroy the truths of the church; their teeth, which are spear and darts, signify the scientifics (scientifica) which they apply to confirm falsities and evils, and so to destroy the truths and goods of the church. Their tongue a sharp sword, signifies crafty reasons from falsities, which are called a sharp sword, because a sword signifies falsity destroying truth.
[3] Again:
"O God, destroy their teeth, in their mouth; break out the jaw teeth of the young lions" (Psalm 58:6).
Their teeth in their mouth signify the scientifics from which they produce falsities; the jaw teeth of the young lions signify the truths of the Word falsified, which in themselves are falsities, and by means of which they are especially capable of destroying the truths of the church.
[4] So in Joel:
"A nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the jaw teeth of a great lion. It reduces my vine to wasteness, and my fig-tree into foam" (4036), where this is explained. The teeth of lions in these passages, signify the same things as the teeth as of lions here in the Apocalypse. Teeth properly signify those things which are in the memory only, and which are brought forth thence; for those things which are in the memory of the sensual man correspond to the bones and teeth.
[5] Again, in Daniel:
"A second beast like to a bear," came up from the sea, and it had three ribs in the mouth of it between the teeth of it; and it was said unto it, Arise, devour much flesh. Afterwards, a fourth beast came up, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and ground in pieces, and trampled the residue with the feet of it" (316:15).
[6] Again, in Moses:
"I will also send the tooth of beasts upon them, with the poison of the crawling things of the earth" (Deuteronomy 22:24).
The Israelitish and Jewish people were threatened with this amongst many other evils, if they did not keep and do the statutes and commandments. By the tooth of beasts, are signified falsities from evils of every kind; and the poison of the crawling things of the earth, signifies those who kill, and altogether extinguish spiritual life. Beasts, in the Word, signify such things as pertain to the natural man, and crawling things of the earth, the things that pertain to the sensual man; and when these are separated from the spiritual man, they are simply falsities from evils, because they are such things as belong to the body only, to which they adhere, and to the world, to which they are closely related; and in spiritual things all thick darkness arises from the body and the world.
[7] Again, in David:
"Arise, O Jehovah; save me, O my God; for thou smitest all mine enemies upon the cheek; thou breakest the teeth of the ungodly" (Psalm 3:7).
Here, by smiting the enemies on the cheek, is signified the destruction of the interior falsities of those who are against the goods and truths of the church, such persons, with their falsities of evil, being meant by enemies in the Word. To break the teeth of the ungodly signifies to destroy exterior falsities, which are founded upon the fallacies of the senses, and confirmed by them.
[8] Since in David the expressions to smite the cheek, and break the teeth occur, and by them is signified to destroy interior and exterior falsities, the meaning of smiting on the cheek in Matthew is evident:
"Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth; but I say unto you, That ye resist not evil; but whosoever shall smite thee on the right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat (tunica = chiton), let him have thy robe (pallium = imation) also; and, whosoever shall compel thee to go a mile, go with him twain. Give to every one that asketh thee, and from him that would borrow of thee turn not thou away" (5:38-42).
That these words are not to be understood according to the letter, is evident to every one. For who is bound by Christian love, to turn the left cheek to him who smites the right, and to give the robe to him who would take away the coat? In a word, who is there who is not allowed to resist evil? But because all things which the Lord uttered, were in themselves celestial Divine, it is evident that these words, as well as the rest which the Lord spoke, contain a celestial sense. The reason why the law was given to the sons of Israel, that they should give an eye for an eye, and a tooth for a tooth (Exodus 21:23, 24; Leviticus 24:20; Deuteronomy 19:21), was, that they were external men, and were consequently only in the representatives of things celestial, and not in celestial things themselves, and therefore they were not in charity, in mercy, in patience, or in any spiritual good, and hence were in the law of retaliation. For the heavenly law, and consequently the Christian law, which the Lord taught in the Evangelists, is:
"All things whatsoever ye would that men should do to you, do ye even so to them; this is the law and the prophets" (Matthew 7:12; Luke 6:31).
Because this is the law in heaven, and from heaven in the church, therefore also every evil has with itself a corresponding punishment, called the punishment of evil, which is in the evil, as if conjoined with it. From this proceeds the punishment of retaliation, which was prescribed to the sons of Israel, because they were external and not internal men.
Internal men, as the angels of heaven are, do not desire to retaliate evil for evil, but from heavenly charity they forgive, for they know that the Lord defends against the evil all who are in good, that He defends according to the good which they possess, and that He would not defend, if, on account of the evil done to them, they were to be fired by enmity, hatred, and revenge, for these things turn protection aside. These, therefore, are the things involved in the above words of the Lord, but their signification shall be given in order.
[9] An eye for an eye, and a tooth for a tooth, signifies, that in the measure that one takes away from another the understanding of truth, and the sense of truth, in the same measure they are taken away from himself, the eye signifying the understanding of truth, and a tooth, the sense of truth, for the tooth denotes truth and falsity, as found in the sensual man. That he who is in Christian-good, will permit an evil person to take those things away as far as he can, is described in the reply which the Lord gives upon the same subject; the precept not to resist evil, signifies, that it is not to be resisted with violence, nor retaliated, for the angels do not fight with the evil, much less do they return evil for evil, but they permit them to do it, because they are defended by the Lord, and hence no evil from hell can possibly hurt them. But whosoever shall smite thee on thy right cheek, turn to him the other also, signifies, that if any one shall desire to injure the perception and understanding of interior truth, it should be permitted so far as he makes the attempt, the cheek signifying the perception and understanding of interior truth, the right cheek the affection, and thence perception thereof, and the left, the understanding thereof, and because the cheek is mentioned, therefore also smiting is named, by which is meant to injure. For all things connected with the mouth, as the throat, the mouth itself, the lips, the cheek bones, the teeth, signify such things as pertain to the perception and understanding of truth, because they correspond to them, therefore they are used to express such things in the sense of the letter of the Word, which consists of pure correspondences. If any man will sue thee at the law, and take away thy coat, let him have thy robe also, signifies that, if any one desire to take away the interior truth in thee, that he shall be allowed also to take away exterior truth, the coat (tunica = chiton), signifying truth interior, and the robe (pallium = imation), truth exterior. This also the angels do when they are with the evil, for the evil cannot take away any thing of truth and good from the angels, but they can from those, who on that account burn with enmity, hatred and revenge, for these evils avert and reject the protection which is from the Lord. And whosoever shall compel thee to go a mile, go with him twain, signifies, if any one desire to lead away from truth to falsity, and from good to evil, that he shall not be opposed, because he is not able to accomplish it, a mile signifying the same as a way, namely, that which leads away and leads. Give to every one that asketh thee, signifies that it should be permitted; and from him that would borrow of thee turn thou not away, signifies, to instruct if any one desire to be instructed, for the evil desire this in order that they may pervert and deprive, which, however, they cannot do. This is the spiritual sense of the above words, wherein those things now explained lie deeply hidden, which are more especially for the angels, who perceive the Word only according to its spiritual sense; they are also for men in the world who are in good, when the evil try to seduce them. That the evil opposed to those whom the Lord defends are such, I have been permitted to know by much experience; for they have continually laboured with all their might, and in every possible way, to deprive me of truths and goods, but in vain.
From what has been stated, it may be in some degree evident that by a tooth is signified truth or falsity in the Sensual, which is the ultimate of the intellectual life of man. That this is signified by a tooth, is evident from the Lord's reply, where in the perception and understanding of truth are treated of, which the evil try to take away from the good.
[10] That teeth have this signification is further evident from the following passages; as in Jeremiah:
"In those days they shall say no more, The fathers have eaten the wild grape, and the teeth of the sons are made blunt. But every one shall die for his own iniquity; every man that eateth the wild grape, his teeth shall be made blunt" (31:29, 30; Ezekiel 18:2, 3, 4).
That this means that the sons and descendants shall not incur punishment for the evils of their parents, but every one for his own evil, is clear. By eating the wild grape is signified to appropriate to themselves the falsity of evil, for a wild grape, which is a bitter and bad grape, denotes the falsity of evil, and to eat, signifies to appropriate to oneself; and by the teeth being made blunt, is signified to be thence in the falsity of evil. For the teeth here, as above, signify falsities in ultimates, or in the sensual man, in which the evils of the parents, which are called hereditary, principally lie concealed with the children, and to be made blunt, signifies the appropriation of falsity from evil. For man is not punished on account of hereditary evils, but for his own, and if he causes hereditary evil to become actual evil in himself, wherefore it is said, "Every man shall die for his own iniquity; every man that eateth the wild grape, his teeth shall be made blunt."
[11] So in Job:
"All men abhor me; my bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth" (19:19, 20).
These words, in the sense of the letter, mean, that he became both lank and lean; but the spiritual sense, signifies that temptations so suppressed the interiors of his mind, that he became sensual, and thought only in things most external, but still did not think falsities but truths; this is signified by escaping with the skin of his teeth, teeth without skin denoting falsities, but with skin, not falsities, because still in some degree clothed.
[12] So in Amos:
"I have given to you emptiness of teeth in all your cities, and want of bread in all your places" (4:6).
By emptiness of teeth in cities, is denoted a scarcity of truth in doctrines; and by want of bread in [all] places, a scarcity of good from these in the life.
[13] So in Zechariah:
"I will take away her bloods out of her mouth, and her abominations from between her teeth" (9:7).
This is spoken concerning Tyre and Zidon, which signify the cognitions of truth and good, here, these falsified. By taking away bloods from the mouth is signified the falsifications of the cognitions of truth; and by abominations from between the teeth, are signified the adulterations of the cognitions of good; the cognitions of good are also truths, for to know good is from the understanding, and the understanding is of truth.
[14] So in David:
"The waters had overwhelmed us, the waters of the proud had gone over our soul. Blessed be Jehovah, who hath not given us a prey to their teeth" (Psalm 124:4, 5, 6).
By waters overwhelming, are signified the falsities which inundate, and, as it were, overwhelm man when he is in temptations; hence, it is said, "Blessed be Jehovah, who hath not given us a prey to their teeth," that is, to the hells which, by means of falsities, destroy truths, thus, to destroying falsities.
[15] Again, in Job:
"I brake the jaw teeth of the wicked, and plucked the spoil out of his teeth" (29:17).
These words of Job are spoken concerning himself, and by his saying, "I brake the jaw teeth of the wicked," is signified that he fought against falsities, and conquered them, the jaw teeth of the wicked signifying scientifics from the sense of the letter of the Word, applied to confirm falsities by means of which truths are destroyed. His delivering others from falsities by instructing them, is signified by, I plucked the spoil out of his teeth.
[16] Since the teeth signify falsities in things outermost, by gnashing of teeth is signified, to combat with vehemence and anger from falsities against truths, in the following passages.
Thus in Job:
"He teareth me in his wrath and hateth me; mine enemy gnasheth against me with his teeth; he sharpeneth his eyes against me" (16:9).
And in David:
"The lame whom I knew not are gathered together against me, they tear me, nor are they silent. They gnashed against me with their teeth" (Psalm 35:15, 16).
Again:
"The wicked plotteth evil against the just, and gnasheth upon him with his teeth" (Psalm 37:12).
Again:
"The wicked shall see, and be grieved; he shall gnash with his teeth and melt away" (Psalm 112:10).
And in Micah:
"Against the prophets that make my people err, that bite with their teeth" (3:5).
And in Lamentations:
"All thine enemies have opened their mouth against thee," O daughter of Jerusalem; "they have hissed and gnashed with the tooth" (2:16).
And in Mark:
A certain one said to Jesus, "I have brought unto thee my son, who hath a dumb spirit; and wheresoever he taketh him, he teareth him; and he foameth and gnasheth with his teeth, and pineth away; I spake to thy disciples that they should cast him out; and they could not." And Jesus said unto him, "Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him" (9:17, 18, 25).
He who does not know the spiritual sense of the Word, may suppose that it is said in the above passages that they gnashed their teeth, merely for the reason that they were angry and intended evil, because they then pressed their teeth together; but it is said that they gnashed their teeth because the endeavour to destroy and the act of destroying truths by means of falsities are meant; this is said in the Word because the teeth signify falsities in outermost things, and gnashing signifies eagerness in fighting on behalf of them. This effort and act are also from correspondence.
[17] Such also was the deaf and dumb spirit which the Lord cast out; for all spirits are from the human race, and this spirit was from that kind of men, who had fought eagerly for falsities against truths; for this reason he who was obsessed by him foamed, and gnashed with his teeth. He is called by the Lord deaf and dumb, because he did not wish to perceive and understand truth, for such are signified by the deaf and dumb. And being firm and obstinate against truths, and having confirmed himself in falsities, therefore that spirit could not be cast out by the disciples; for they could not dissipate the falsities for which he had fought, since they were not yet in the fitting state, therefore the disciples were on that account rebuked by the Lord. That this spirit was of such a nature, but not the one obsessed by him, is signified by the spirit tearing him, and by the obsessed pining away, and also by the fact that the Lord commanded the spirit to enter no more into him.
[18] From these considerations it is evident what is signified by gnashing of teeth, mentioned in Heaven and Hell 575).
[19] It is from this fact that the teeth of the evil correspond to falsities in the ultimates of their intellectual life, which are called corporeal sensual, that the spirits who are of such a nature appear deformed in the face, of which the teeth form a prominent part, standing out and extended like a grating in a kind of a gaping grin, and this because such grinning of teeth corresponds to the love and desire of fighting on behalf of falsities against truths.
[20] Teeth correspond to the ultimates of the intellectual life of man, which are called sensual, and these are in falsities of evil when they are separated from the truths of the interior understanding, which are called spiritual, but they correspond to truths of good in the Sensual when these are not separated, therefore, in the Word, they also signify ultimate truths, as in Job (19:19, 20); Amos (4:6), explained above.
[21] And because the Lord glorified His whole Human, that is, made it Divine, therefore it is said of Him, in Moses,
"Red in the eyes from wine, and white in the teeth from milk" (Genesis 49:12).
By red in the eyes from wine, signifies that His Intellectual was Divine Truth from Divine Good; and by white in the teeth from milk, is signified that His Sensual similarly was Divine Truth from Divine Good; for by Shiloh in that chapter [Genesis 5:10] is meant the Lord.
[22] Because teeth correspond to the ultimates of the intellectual life, which are called sensual, therefore good spirits and angels have teeth equally as men, but with them they correspond to truths in the ultimate Sensual, for the Sensual with them is not separated from the truths of the interior understanding which are called spiritual.
556. And their teeth were as those of lions, signifies that sensual things, which are the ultimates of the intellectual life, seem to them to have power over all things. This is evident from the signification of "teeth," as being the sensual things which are the ultimates of the natural life in respect to the understanding (of which presently); and from the signification of "lions," as being the truths of the church in respect to power, but here falsities destroying truths, thus also these in respect to power (of which above, n. 278). Here falsities are meant, because "locusts" signify the corporeal-sensual who are in the falsities of evil. These seem to themselves to have understanding, and thereby power over all things, because that persuasiveness which has been treated of above has its seat in the sensual, which is the ultimate of the natural life; for this sensual, or the sensual man, is in self-confidence, and in the belief that he is wiser than all others, for he is unable to weigh and explore himself, because he does not think interiorly; and when he has persuaded himself of this, then such confidence and belief are in all things that he speaks. And because his speech takes its tone from these, it fascinates and infatuates the minds of others, for the tone of confidence and belief produces such an effect; and this is especially manifest in the spiritual world, where man speaks from his spirit; for the affection of self-confidence and of the consequent belief that a thing is so is in man's spirit, and a man's spirit speaks from his affection. In the natural world it is different. There man's spirit discourses by means of the body, and for the sake of the world brings forth such things as are not of the affection of his spirit, which he rarely exhibits, that its character may not be known. For this reason it is unknown in the world that there is such an infatuating and suffocating persuasiveness as exists in the spirit of the sensual man, who believes himself to be wiser than others. From this it can be seen why "their teeth were as those of lions" signifies that sensual men seem to themselves to have understanding, and thereby power over all things. That "teeth" signify sensual things, which are the ultimates of the natural life in respect to knowledge [scientia] can be seen from the correspondence of "teeth," as described in the work on Heaven and Hell (n. 575), and in the Arcana Coelestia (n. 5565-5568).
[2] That "teeth" have this signification can be seen from the following passages in the Word. In David:
My soul, I lie in the midst of lions; their teeth are spear and arrows, and their tongue a sharp sword (Psalms 57:4).
"Lions" signify those who by means of falsities destroy the truths of the church; "their teeth which are spear and arrows" signify the knowledges that are applied to confirm falsities and evils, and thus to destroy the truths and goods of the church; "their tongue a sharp sword" signifies crafty reasonings from falsities, which are called "a sharp sword" because a "sword" signifies falsity destroying truth.
[3] In the same:
O God, break off their teeth in their mouth; remove 1the jaw teeth of the young lions (Psalms 58:6).
"Teeth in their mouth" signify the knowledges from which they produce falsities; "the jaw teeth of the young lions," signify the truths of the Word falsified, which in themselves are falsities, and which are especially effective in destroying the truths of the church.
[4] In Joel:
A nation cometh up upon my land, vigorous and without number; its teeth are the teeth of a lion, and it hath the jaw teeth of an immense lion. It maketh 2my vine to a waste, and my fig tree to froth (403, where this is explained). The "teeth of lions" in these passages have a similar signification as "teeth as those of lions" here in Revelation. "Teeth" properly signify such things as are merely in the memory and are brought forth therefrom, for the things that are in the memory of the sensual man correspond to bones and teeth.
[5] In Daniel:
There came up out of the sea a second beast like to a bear; three ribs were in its mouth between its teeth; and they said unto it, Arise, devour much flesh. After this there came up a fourth beast, dreadful, and terrible, and exceedingly strong, and it had great teeth of iron; it devoured and crushed, and trampled the remnant with its feet (316.)
[6] In Moses:
The tooth of beasts I will send upon them, with the poison of the creeping things of the earth (Deuteronomy 32:24).
This evil, among others, was denounced upon the Israelitish and Jewish people if they did not keep and do the statutes and commandments; "the tooth of beasts" signifies falsities from evils of every kind, and "the poison of the creeping things of the earth" signifies the things that destroy and utterly extinguish spiritual life; "beasts" signify in the Word such things as belong to the natural man, and "the creeping things of the earth" the things belonging to the sensual man; both these when separated from the spiritual man are mere falsities from evils, because they are merely such things as belong to the body to which they adhere, and as belong to the world to which they stand nearest; and from the body and the world all thick darkness in spiritual things arises.
[7] In David:
Arise, O Jehovah; save me, O my God; for Thou smitest all mine enemies upon the cheek; Thou breakest the teeth of the wicked (Psalms 3:7).
"To smite the enemies upon the cheek" signifies to destroy interior falsities with those who are opposed to the goods and truths of the church; such persons and their falsities of evil are meant in the Word by "enemies;" "to break the teeth of the wicked" signifies to destroy exterior falsities, which are such as are based on the fallacies of the senses and are confirmed by them.
[8] As the expressions in David, "to smite the cheek" and "to break the teeth" signify the destruction of interior and exterior falsities, it can be seen what is meant by "smiting on the cheek" in Matthew:
Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth; but I say unto you, Resist not evil; but whosoever shall smite thee on thy right cheek turn to him the other also. And if any man wisheth to sue thee at the law and to take away thy coat, let him have thy cloak also; and whosoever shall compel thee to go one mile, go with him two. Give to everyone that asketh thee, and from him that wisheth to borrow of thee turn not thou away (Matthew 5:38-42).
That these words are not to be understood according to the letter is evident to everyone; for who is bound by Christian love to turn the left cheek to him who smites the right, or to give the cloak to him who would take away the coat? In a word, who is there to whom it is not allowable to resist evil? But as all things that the Lord said were in themselves Divine-celestial, it can be seen that these words, as well as the others which the Lord spoke, contain a heavenly sense. The sons of Israel had this law that they should give "an eye for an eye, and a tooth for a tooth" (Exodus 21:23, 24; Leviticus 24:20; Deuteronomy 19:21), because they were external men, and thus were only in the representatives of heavenly things, and not in heavenly things themselves, thence not in charity, in mercy, in patience, nor in any spiritual good; consequently they were under the law of retaliation; for the heavenly law and thence the Christian law is that which the Lord taught in the Gospels:
All things whatsoever ye would that men should do unto you, even so do ye to them; this is the Law and the Prophets (Matthew 7:12; Luke 6:31).
Because this is the law in heaven, and from heaven in the church, therefore every evil carries with it a corresponding punishment, which is called the punishment of evil, and is in the evil as if joined with it; and from this springs the punishment of retaliation which was prescribed for the sons of Israel, because they were external and not internal men. Internal men, as the angels of heaven are, do not wish the retaliation of evil for evil, but from heavenly charity they forgive freely; for they know that the Lord protects from the evil all who are in good, and that He protects according to the good with them, and that He would not protect if on account of the evil done to them they should burn with enmity, hatred, and revenge, for these drive away protection.
[9] These things, therefore, are involved in what the Lord here said; but their signification shall be given in order: "An eye for an eye, and a tooth for a tooth," signifies that so far as anyone takes away from another the understanding of truth and the sense of truth, so far are they taken away from him, the "eye" signifying the understanding of truth, and "tooth" the sense of truth, for a "tooth" means truth or falsity such as the sensual man has. That one who is in Christian good will permit an evil person to take these away as far as he can, is described by what the Lord says in reply on the same subject. "Resist not him that is in evil" signifies that there should be no fighting back of retaliation; for angels do not fight with the evil, much less do they return evil for evil, but they allow it to be done, since they are protected by the Lord, and therefore no evil from hell can do them harm. "Whosoever shall smite thee on thy right cheek turn to him the other also" signifies if anyone wishes to do harm to the perception and understanding of interior truth, it may be allowed to the extent of the effort; "the cheek" signifies the perception and understanding of interior truth, the "right cheek" affection for it and consequent perception of it, and the "left cheek" understanding of it, and as the "cheek" is mentioned, so is "smiting," which means doing harm to; for all things pertaining to the mouth, as the throat, the mouth itself, the lips, the cheeks, the teeth, signify such things as belong to the perception and understanding of truth, because they correspond to them, therefore by these objects in the sense of the letter of the Word, which consists of pure correspondences, these things are expressed; "if any man wisheth to sue thee at the law and to take away thy coat, let him have thy cloak also," signifies if anyone wishes to take away truth interiorly with thee, it may be allowed him to take away also exterior truth, "coat" signifying interior truth, and "cloak" exterior truth. This also is what angels do when they are with the evil, for the evil can take away nothing of good and truth from angels, but they can from those who on that account burn with enmity, hatred, and revenge, for these evils avert and repel protection by the Lord; "whosoever shall compel thee to go one mile, go with him two," signifies whoever wishes to lead away from truth to falsity and from good to evil, since he cannot do it, may be left unopposed, a "mile" having a similar signification as a "way," namely, that which leads away or leads; "give to everyone that asketh thee" signifies that it is to be permitted; "and from him that wisheth to borrow of thee turn thou not away" signifies that if anyone wishes to be instructed he may be instructed, for the evil desire this that they may pervert and take away, and yet they cannot. This is the spiritual sense of these words, in which are stored up the hidden things that have now been said, which are especially for the angels; who perceive the Word only according to its spiritual sense; they are also for men in the world who are in good, when the evil are trying to lead them astray. That the opposition of the evil to those whom the Lord protects is such it has been granted me to know by much experience; for they have continually striven in every way and with all their might to take away from me truths and goods, but in vain. From what has been presented it can also in some degree be seen that a "tooth" signifies truth or falsity in the sensual, which is the ultimate of the intellectual life with man; that this is the signification of "tooth" is evident from the Lord's reply, in which the perception and understanding of truth are treated of, which the evil strive to take away from the good.
[10] That this is the signification of "teeth" can be seen further from the following passages. In Jeremiah:
In those days they shall say no more, The fathers have eaten a sour grape, and the teeth of the sons are set on edge. But every man shall die in his own iniquity; every man that eateth the sour grape, his teeth shall be set on edge (Jeremiah 31:29, 30; Ezekiel 18:2-4).
This involves evidently that the sons and descendants shall not incur punishment on account of the evils of parents, but everyone on account of his own evil; "to eat the sour grape" signifies to appropriate to oneself the falsity of evil, for a "sour grape," which is a bitter and bad grape, signifies the falsity of evil, and "to eat" signifies to appropriate to oneself; and "the teeth set on edge" signifies to be in the falsity of evil therefrom, for "teeth" here as above signify falsities in ultimates or in the sensual man, in which the evils of parents, which are called hereditary evils, especially lie hidden in children, and "to be set on edge" signifies the appropriation of falsity from evil; for a man is not punished on account of hereditary evils but on account of his own and so far as he makes hereditary evils actual in himself; therefore it is said that "everyone shall die in his own iniquity; and every man that eateth the sour grape, his teeth shall be set on edge."
[11] In Job:
All men abhor me; my bone cleaveth to my skin and to my flesh; I have escaped with the skin of my teeth (Acts of the Apostles 19:19, 20).
In the sense of the letter this means that he became thus lank and lean; but in the spiritual sense it signifies that temptations so suppressed the interiors of his mind that he became sensual, and thought only in things most external, and yet that he thought truths and not falsities; this is signified by "I have escaped with the skin of my teeth," "teeth" without skin signifying falsities, but with skin not falsities, since they are still in some degree clothed.
[12] In Amos:
I have given to you emptiness of teeth in all your cities, and want of bread in all your places (Amos 4:6).
"Emptiness of teeth in the cities" stands for a scarcity of truth in doctrines, and "want of bread in all places" for scarcity of good from doctrines in the life.
[13] In Zechariah:
I will take away his bloods out of his mouth, and his abominations from between his teeth (Zechariah 9:7).
This is said of Tyre and Sidon, which signify the knowledges of truth and good, here these falsified; "bloods out of the mouth" signify the falsifications of the knowledges of truths; and "the abominations from between the teeth" signify the adulterations of the knowledges of good; the knowledges of good are also truths, for to know goods is from the understanding, and the understanding is of truth.
[14] In David:
The waters had overwhelmed us, the presumptuous waters had passed over our soul. Blessed be Jehovah, who hath not given us as a prey to their teeth (Psalms 124:4-6).
The "waters that had overwhelmed" signify falsities that flow in, and as it were overwhelm man when he is in temptations; therefore it is said, "Blessed be Jehovah, who hath not given us as a prey to their teeth," that is, to the hells that destroy truths by falsities, thus to destructive falsities.
[15] In Job:
I brake the jaw teeth of the wicked, and plucked the prey out of his teeth (Job 29:17).
This Job says of himself. "I brake the jaw teeth of the wicked" signifies that he fought against falsities and conquered them, "jaw teeth" signifying knowledges [scientifica] from the sense of the letter of the Word, adapted to confirm the falsities by which truths are destroyed; and "I plucked the prey out of his teeth" signifies that he delivered others from falsities by instructing them.
[16] Because the "teeth" signify falsities in things most external, "gnashing of teeth" signifies to fight with vehemence and anger from falsities against truths, in the following passages. In Job:
He teareth me in his wrath, and hateth me; mine enemy gnasheth upon me with his teeth, he sharpeneth his eyes against me (Job 16:9).
In David:
The halt whom I know not gather themselves together against me, they rend, nor are they silent. They gnash upon me with their teeth (Psalms 35:15, 16).
In the same:
The wicked plotteth against the just, and gnasheth upon him with his teeth (Psalms 37:12).
In the same:
The wicked shall see and be provoked; he shall gnash with his teeth, and melt 3away (Psalms 112:10).
In Micah:
Against the prophets that lead the people astray, that bite with their teeth (Micah 3:5).
In Lamentations:
All thine enemies opened their mouth against thee, O daughter of Jerusalem, they hissed and gnashed the teeth (Lamentations 2:16).
In Mark:
One said to Jesus, I have brought unto thee my son, who hath an evil 4spirit; and wheresoever it taketh him it teareth him; and he foameth and grindeth his teeth, and pineth away; and I spake to Thy disciples that they should cast it out, but they were not able. And Jesus said unto him, Thou dumb and deaf spirit, I command thee come out of him, and enter no more into him (Mark 9:17, 18, 25).
One who is ignorant of the spiritual sense of the Word might suppose that they are said "to gnash the teeth" merely because they were angry and intent on evil, since men then press the teeth together; but they are said "to gnash the teeth" because the endeavor to destroy and the act of destroying truths by means of falsities are meant by it; this is said in the Word because "teeth" signify falsities in things most external, and "gnashing" signifies vehemence in fighting for them; this effort and act are also from correspondence.
[17] Moreover, such was the deaf and dumb spirit that the Lord cast out; for all spirits are from the human race; this spirit was from that kind of men who had vehemently fought for falsities against truths; consequently the one obsessed by him "foamed and gnashed his teeth." He is called by the Lord "deaf and dumb" because he was unwilling to perceive and understand the truth, for such are signified by "the deaf and the dumb." And because this spirit was determined and obstinate against truths, and had confirmed himself in falsities, the disciples were not able to cast him out, for the falsities for which he had fought they were not yet able to dispel because they had not yet reached the proper state, and it was for this also that the disciples were rebuked by the Lord. That this spirit was such, and the one obsessed by him was not such, is signified by "the spirit tearing him," and the obsessed "pining away;" and the Lord's commanding the spirit "to enter no more into him."
[18] All this makes clear what is signified by:
Gnashing of teeth (Heaven and Hell 575.)
[19] Because with the evil the teeth correspond to the falsities they have in the ultimates of their intellectual life, which are called corporeal-sensual, therefore the spirits who are such appear deformed in the face, the greater part of which is made up of the teeth standing widely apart like gratings, and in a broad grin, and this because such gaping of teeth corresponds to the love and eagerness for fighting for falsities against truths.
[20] Because the teeth correspond to the ultimates of man's intellectual life, which are called sensual, and these when separated from the truths of the interior understanding, which are called spiritual, are in the falsities of evil, but the same when not separated correspond to the truths of good in the sensual, so "teeth" in the Word signify also ultimate truths (as in Job 19:19, 20; Amos 4:6, which may be seen explained above).
[21] And because the Lord glorified His entire Human, that is, made it Divine, therefore it is said of Him in Moses:
His eyes shall be red with wine, and His teeth white with milk (Genesis 49:12).
"Eyes red with wine" signifies that His intellectual was Divine truth from Divine good; and "teeth white with milk" signifies that His sensual was likewise Divine truth from Divine good; for "Shiloh" here (verse Genesis 49:10) means the Lord.
[22] Because "teeth" correspond to the ultimates of the intellectual life, which are called sensual, good spirits and angels have teeth the same as men, but with them the teeth correspond to truths in the ultimate sensual, for with them the sensual is not separated from the truths of the interior understanding which are called spiritual.
Footnotes:
1. Latin has "remove," the Hebrew "tear out."
2. Latin has "maketh," the Hebrew "made," as also found in AE 403; AC 5113, 9052.
3. Latin has "melteth," Hebrew "shall melt."
4. Latin has "evil," Greek "mute," as in AE 815.
556. "Et dentes illarum sicut leonum erant." - Quod significet quod sensualia quae sunt ultima vitae intellectualis sint illis apparenter sicut in potentia super omnia, constat ex significatione "dentium", quod sint sensualia, quae sunt ultima vitae naturalis quoad intellectum (de qua sequitur); et ex significatione "leonum", quod sint vera ecclesiae quoad potentiam, hic autem falSa destruentia vera, ita quoque quoad potentiam (de qua supra, n. 278); quod hic sint falsa, est quia per "locustas" significantur senSuales corporei qui in falsis mali sunt. Quod appareant sibi in intellectu et inde in potentia super omnia, est quia ipsum persuasivum, de quo supra actum est, residet in sensuali quod est ultimum vitae naturalis; hoc enim, seu homo sensualis, est in confidentia sui et in fide quod prae omnibus sapiat, non enim expendere et explorare se potest, quia non interius cogitat; et cum id sibi persuadet, tunc in omnibus quae loquitur est illa confidentia et fides. Inde loquela, quia ex illis sonat, fascinat et infatuat mentes aliorum; sonus enim confidentiae et fidei talem effectum edit, quod imprimis se manifestat in mundo spirituali, ubi homo ex spiritu suo loquitur; nam affectio confidentiae sui, et inde fidei quod ita sit, est in spiritu hominis, et spiritus hominis ex affectione loquitur: aliter in mundo naturali; in hoc spiritus hominis per corpus sermocinatur, et propter mundum producit talia quae non affectionis ejus spiritus sunt, quae raro propalat, ne sciatur qualis est: inde quoque est quod in mundo nesciatur quod detur persuasivum infatuans et suffocans, quale inest spiritui sensualis hominis, qui credit se prae aliis sapere. Ex his constare potest unde est quod per "dentes illarum sicut leonum" significetur quod sensuales homines appareant sibi sicut in intellectu et inde potentia esse super omnia.
Quod "dentes" significent sensualia quae sunt ultima vitae naturalis quoad scientiam, constare potest ex correspondentia dentium (de qua in opere De Caelo et Inferno 575; et in Arcanis Caelestibus, n. 5565-5568).
[2] Quod "dentes" illa significent constare potest ex sequentibus locis in Verbo:
- Apud Davidem,
"Anima mea in medio leonum cubo dentes eorum hasta et tela, et lingua eorum gladius acutus" (Psalms 57:5 [B.A. 4]):
per "leones" significantur qui per falsa destruunt vera ecclesiae; "dentes eorum" quae "hasta et tela", significant scientifica quae applicant ad confirmandum falsa et mala, et sic ad destruendum vera et bona ecclesiae; "lingua eorum gladius acutus" significat astuta ratiocinia ex falsis, quae vocantur "gladius acutus" quia "gladius significat falsum destruens verum.
[3] Apud eundem,
"Deus, destrue dentes eorum in ore eorum; molares leonum juvenum 1
averte" (Psalms 58:7 [B.A. 6]):
"dentes in ore eorum" significant scientifica ex quibus falsa producunt; "molares leonum juvenum" significant vera Verbi falsificata, quae in se sunt falsa, per quae maxime destruere valent vera ecclesiae.
[4] Apud Joelem,
"Gens ascendit super terram meam, robusta ei non numerus; dentes ejus dentes leonis, et molares leonis immanis illi; 2
redigit vitem meam in vastitatem, et ficum meam in spumam" (1:6, 7):
per "gentem" quae "ascendit super terram" significatur malum devastans ecclesiam ("gens" est malum, et "terra" est ecclesia); "robusta et non numerus" significat potens et multiplex ("robustum" praedicatur de potentia mali, et "non numerus " de potentia falsi); "dentes ejus dentes leonis" significant falsa destruentia; "molares leonis immanis" significant falsificata; " 3
redigit vitem in vastitatem, et ficum in spumam", significat destruens vera spiritualia et naturalia; vera spiritualia sunt illa quae sunt sensus spiritualis Verbi, et vera naturalia quae sunt sensus litterae ejus. (Videatur etiam supra, n. 403 [b] , ubi hoc explicatum est.) Per "dentes leonum" in his locis similia significantur quae per "dentes sicut leonum" hic in Apocalypsi. Per "dentes" proprie significantur illa quae solum memoriae insunt et inde depromuntur, nam illa quae insunt memoriae sensualis hominis correspondent ossibus et dentibus.
[5] Apud Danielem,
Ascendit e mari "bestia secunda similis urso;.... tres costae in ore ejus inter dentes ejus; cui dicebatur, Surge, comede carnem multam. .... Postea ascendit bestia quarta, terribilis et formidabilis et robusta valde, cui dentes ferri magni, comedit et contrivit, et reliquum pedibus conculcavit" (7:5, 7):
per "bestiam e mari" intelligitur amor dominii, cui inserviunt sancta pro mediis; et per "quatuor bestias" significantur incrementa ejus successiva: per "secundam hanc bestiam similem urso" significatur secundus status, quando dominium illud confirmatur per Verbum; qui id faciunt, etiam in mundo spirituali apparent similes ursis: "tres costae in ore inter dentes" significat omnia Verbi quae applicant, quae non intelligunt nisi secundum litteram; "tres costae" sunt omnia Verbi, "in ore" est quae applicant docendo, "inter dentes" est quae non intelligunt nisi quoad litteram, hoc est, qualiter homo sensualis: "cui dicebatur, Surge, comede carnem multam", significat quod multa applicarent, et per id genuinum sensum Verbi perderent: per "quartam bestiam ascendentem e mari, terribilem, formidabilem et robustam valde", significatur quartus et ultimus status, quando per sancta ut media stabiliverunt sibi dominium super caelum et terram; qui status, quia profanus et valens, dicitur "terribilis, formidabilis et robustus valde": "cui dentes ferri magni" significat cui falsa e sensuali homine dura contra vera et bona ecclesiae: "comedit et contrivit" significat pervertit et destruxit: "et reliquum pedibus conculcavit" significat quae non pervertere et destruere poterant quod conspurcaverint et deleverint per mala amorum naturalium et corporeorum. (Reliqua de his bestiis videantur explicata supra. n. 316 [c] .)
[6] Apud Mosen,
"Dentem bestiarum immittam in eos cum veneno reptilium terrae" (Deuteronomius 32:24):
inter plura etiam hoc malum denuntiatum est populo Israelitico et Judaico, si non custodirent et facerent statuta et praecepta: per "dentem bestiarum" significantur falsa ex malis omnis generis, et per "venenum reptilium terrae" significantur illa necantia et prorsus exstinguentia vitam spiritualem; per "bestias" in Verbo significantur talia quae sunt naturalis hominis, et per "reptilia terrae" quae sunt sensualis hominis: haec et illa quando separata sunt a spirituali homine sunt mere falsa ex malis, quia solum talia quae sunt corporis cui adhaerent, et quae sunt mundi cui proxime exstant; et ex corpore et mundo est omnis caligo in spiritualibus.
[7] Apud Davidem,
"Surge, Jehovah; serva me, Deus mi; quia percutis omnes hostes meos maxillam, dentes impiorum confringes" (Psalms 3:8 [B.A. 7]):
"percutere hostes maxillam" significat destruere falsa interiora apud illos qui contra bona et vera ecclesiae sunt; hi et eorum falsa mali in Verbo intelliguntur per "hostes": et "confringere dentes impiorum" significat destruere falsa exteriora, quae sunt quae fundantur super fallaciis sensuum et per illas confirmantur.
[8] Quoniam apud Davidem dicitur "percutere maxillam" et "confringere dentes", et per illa significatur destruere falsa interiora et exteriora, constare potest quid intelligitur per "impingere alapam in maxillam" apud Matthaeum,
"Audivistis quod dictum sit, Oculum pro oculo, et dentem pro dente: Ego vero dico vobis, non resistendum esse malo; sed quicunque tibi impegerit alapam in dextram tuam maxillam, obverte illi etiam alteram; et si quis velit te in jus trahere, ei tunicam tuam auferre, permitte illi etiam pallium: quisquis te adegerit ad milliare unum, abito cum illo duo: omni a te petenti, dato; et cupienti mutuum accipere a te, ne averseris" (5:38-42):
quod haec non secundum litteram intelligenda sint, cuivis patet; quis enim ex amore Christiano tenetur obvertere sinistram maxillam ei qui impingit alapam in dextram, et dare pallium ei qui auferre vult tunicam? verbo, quis est cui non licet resistere malo? Sed quia omnia quae Dominus locutus est, in se Divina caelestia fuerunt, constare potest quod sensus caelestis his verbis, sicut reliquis quae Dominus locutus est, insit. Quod apud filios Israelis illa lex fuerit quod darent
"oculum pro oculo, dentem pro dente " (Exodus 21:23, 24; Leviticus 24:20; Deuteronomius 19:21),
fuit causa, quia externi homines erant, et inde solum in repraesentativis caelestium, et non in ipsis caelestibus; inde nec in charitate, misericordia, patientia, et in aliquo bono spirituali: ideo erant in jure talionis; nam lex caelestis et inde lex Christiana est quam Dominus docuit apud Evangelistas,
"Omnia quaecunque volueritis ut faciant vobis homines, sic et vos facite illis; haec est Lex et Prophetae" (Matthaeus 7:12; Luc. 6:31 4
):
quia haec lex in caelo est, et ex caelo in ecclesia, inde etiam omne malum secum poenam correspondentem habet, quae poena mali vocatur, et inest sicut conjuncta malo; ex hoc fluit poena talionis, quae dictata fuit filiis Israelis, quia externi homines et non interni erant. Interni homines, ut sunt angeli caeli, non volunt retributionem mali pro malo, sed ex charitate caelesti condonant: sciunt enim quod Dominus tutetur omnes qui in bono sunt contra malos et quod tutetur secundum bonum apud illos; et quod non tutaretur, si, ex malo quod sibi faciunt, accenderentur inimicitia, odio et vindicta, haec enim avertunt tutelam.
[9] Haec itaque sunt quae involvunt illa quae Dominus dixit; quid autem significant, ordine dicetur. "Oculus pro oculo, et dens pro dente", significat quantum aliquis alteri aufert intellectum veri et sensum veri, tantum illi auferrentur; per "oculum" significatur intellectus veri, et per "dentem" sensus veri, nam "dens" significat verum et falsum quale est sensuali homini; quod ille qui in bono Christiano est, permittet ut malus illa auferat quantum potest, describitur per illa quae Dominus de eadem re respondit: "non resistendum esse malo" significat non repugnandum nec retribuendum illi; angeli enim non pugnant cum malis, minus retribuunt malum pro malo; sed permittunt ut faciant, quia tuti sunt a Domino, et inde non aliquod malum ab inferno illis damnum potest inferre: "quicunque tibi impegerit alapam in dextram tuam maxillam, obverte illi etiam alteram", significat, si quis damnum inferre vult perceptioni et intellectui veri interioris, ut permittatur quantum tentat; per "maxillam" significatur perceptio et intellectus veri interioris; per "maxillam dextram" affectio et inde perceptio ejus, et per "maxillam sinistram" intellectus ejus; et quia dicitur "maxilla", ideo etiam dicitur "alapam infligere", per quod intelligitur damnum inferre; omnia enim quae oris sunt, prout guttur, os, labia, maxillae, dentes, significant talia quae perceptionis et intellectus veri sunt, quia illis correspondent; quare per illa in sensu litterae Verbi, qui ex meris correspondentiis consistit, exprimuntur: "si quis velit te in jus trahere, et tunicam auferre, permitte etiam pallium", significat si quis auferre vult verum interius quod apud te, ut liceat etiam auferre verum exterius; "tunica" significat verum interius, et "pallium" verum exterius; hoc quoque faciunt angeli quando apud malos sunt, mali enim nihil veri et boni possunt angelis auferre, sed possunt illis qui propterea flagrant inimicitia, odio et vindicta, nam haec mala avertunt et rejiciunt tutationem a Domino: "quisquis te adegerit ad milliare unum, abito cum illo duo", significat qui vult abducere a vero ad falsum et a bono ad malum, ut non obstet, quia non potest; per "milliare" simile significatur quod per "viam", nempe id quod abducit et ducit: "omni a te petenti, dato" significat ut permittatur: "et cupienti mutuum accipere a te, ne averseris", significat si desiderat instrui, ut instruat; nam mali hoc desiderant ut pervertant et deprivent, sed usque non possunt. Hic est sensus spiritualis illorum verborum, in quibus recondita latent quae nunc dicta sunt, quae imprimis sunt pro angelis, qui Verbum modo secundum sensum ejus spiritualem percipiunt; sunt etiam pro hominibus in mundo qui in bono sunt, quando mali illos tentant seducere. Quod tales sint mali contra illos quos Dominus tutatur, ex pluri experientia scire datum est; continuo enim ac omni modo et nisu allaborarunt me deprivare veris et bonis, sed incassum. Ex allatis etiam aliquantum constare potest quod per "dentem" significetur verum aut falsum in sensuali, quod est ultimum vitae intellectualis apud hominem; quod id per "dentem" significetur, patet a responso Domini, in quo agitur de perceptione et intellectu veri, quae mali intentant bonis auferre.
[10] Quod per "dentes" illa significentur, adhuc constare potest a sequentibus:
- Apud Jeremiam,
"In diebus illis non dicent amplius, Patres comederunt labruscam, ac dentes filiorum hebetati sunt: sed quisque in iniquitate sua morietur; omni homini qui comederit labruscam, hebetabuntur dentes" (31:29, 30; Ezechiel 18:2-4):
quod hoc involvat quod filii ac posteri non luent poenam propter mala parentum, sed quod quisque propter suum malum, patet; per "comedere labruscam" significatur appropriare sibi falsum mali, "labrusca" enim, quae est uva amara et mala, significat falsum mali, et "comedere" significat appropriare sibi; et per "hebetari dentes" significatur in falso mali inde esse, "dentes" enim hic ut supra significant falsa in ultimis seu in sensuali homine, in quo imprimis latent mala parentum, quae hereditaria vocantur, apud liberos, et "hebetari" significat appropriationem falsi ex malo: homo enim propter hereditaria mala non punitur, sed propter sua, et quoque si hereditario facit actualia apud se; quare dicitur quod" quiSque in iniquitate sua morietur, et omni homini qui comederit labruscam, hebetabuntur dentes."
[11] Apud Hiobum,
"Abominantur me omnes homines, .... cuti meae et carni meae adhaeret os meum, evasi cum cute dentium meorum (19:19, 20):
per haec in sensu litterae intelligitur quod tam macilentus et macer factus sit; sed in spirituali sensu significatur quod tentationes suppresserint interiora mentis ejus, ut sensualis factus sit, et modo cogitet in extremis; at usque non falsa sed vera: hoc significatur per "Evasi cum cute dentium meorum", nam "dentes" absque cute significant falsa, ast cum cute non falsa, quia usque aliqualiter vestiti.
[12] Apud Amos,
"Ego dedi vobis vacuitatem dentium in omnibus urbibus vestris, et defectum panis in omnibus locis vestris" (4:6):
"vacuitas dentium in urbibus" pro penuria veri in doctrinis, et "defectus panis in [omnibus] locis" pro penuria boni ex illis in vita.
[13] Apud Sachariam,
"Removebo sanguines ejus ex ore ejus, et abominationes ejus ab inter dentes ejus" (9:7):
haec de Tyro et Sidone, per quas significantur cognitiones veri et boni, hic illae falsificatae; per "sanguines ex ore" significantur falsificationes cognitionum veri; et per "abominationes ab inter dentes" significantur adulterationes cognitionum boni; cognitiones boni sunt etiam vera, nam cognoscere bona fit ex intellectu, ac intellectus est veri.
[14] Apud Davidem,
"Aquae submersissent nos, .... aquae superbi transivissent super animam nostram; benedictus Jehovah, qui non tradidit nos rapinam dentibus eorum" (Psalms 124:4-6):
per "aquas" quae submersissent, significantur falsa quae inundant et quasi submergunt hominem dum in tentationibus est; quare dicitur, "Benedictus Jehovah qui non tradidit nos rapinam dentibus eorum", hoc est, infernis quae per falsa destruunt vera, ita falsis destruentibus.
[15] Apud Hiobum,
"Confregi molares iniqui, et e dentibus ejus eripui praedam" (29:17):
haec Hiobus de se; quod pugnaverit contra falsa et vicerit illa, significatur per "Confregi molares iniqui"; "molares" significant scientifica ex Verbi sensu litterae applicata ad confirmandum falsa, per quae destruunt vera; et quod liberaverit alios a falsis instruendo, significatur per "E dentibus ejus eripui praedam."
[16] Quoniam "dentes" significant falsa in extremis, inde per "frendere dentibus" significatur ex falsis cum vehementia et ira pugnare contra vera, in sequentibus locis:
- Apud Hiobum,
"Ira ejus discerpit, et odio habet me, frendet contra me dentibus suis hostis meus; acuit oculos suos contra me" (16:9);
apud Davidem,
"Congregantur contra me claudi quos non novi, distorquent nec tacent. .... frendent contra me dentibus suis" (Psalms 35:15, 16);
apud eundem,
"Meditatur malum impius justo, et frendet super eo dentibus suis" (Psalms 37:12);
apud eundem,
"Impius videbit et succensebit, dentibus suis frendet et 5
colliquescet" (Psalms 112:10);
apud Micham,
"Contra prophetas seducentes populum.... , qui mordent dentibus suis" (3:5);
in Threnis,
"Aperuerunt contra te", filia Hierosolymae, "os suum omnes hostes tui, exsibilarunt, frenduerunt dente" (2:16);
apud Marcum,
Quidam dixit ad Jesum, "Attuli filium meum ad Te, habentem spiritum 6
mutum; et ubicunque illum apprehendit, lacerat illum; spumat et stridet dentibus, et exarescit: dixi discipulis tuis ut illum ejicerent, sed non potuerunt." Et Jesus dixit ad illum, "Spiritus mute et surde, Ego tibi mando, exi ex illo, et non amplius ingredere in illum" (9:17, 18, 25).
Qui non scit sensum Verbi spiritualem autumare potest quod dictum sit quod "frenderent dentibus" solum quia irati fuerunt et malum intentarunt, ex causa quia tunc comprimunt dentes; sed quod "frenderent dentibus" dictum est quia intelligitur conatus et actus destruendi vera per falsa; hoc dicitur in Verbo quia "dentes" significant falsa in extremis, et "frendor" vehementiam pugnandi pro illis; conatus et actus ille est quoque ex correspondentia.
[17] Talis quoque fuit spiritus surdus et mutus quem Dominus ejecit: omnes enim spiritus sunt ex humano genere; ille fuit ex illo genere hominum qui vehementer pugnaverat pro falsis contra vera; inde est quod obsessus ab illo "spumaverit et frenduerit dentibus"; qui a Domino "surdus et mutus" vocatur, quia non voluit percipere et intelligere verum, "surdi" enim et "muti" illos significant: et quia obnixus et obstinatus contra vera fuerat, et in falsis se confirmaverat, non potuit ille spiritus a discipulis ejici; nam falsa pro quibus pugnaverat, ab illis nondum potuerunt discuti, non enim adhuc tales fuerunt; quare etiam discipuli propterea a Domino increpati sunt. Quod spiritus talis fuerit, et obsessus ab illo non talis, significatur per quod "spiritus ille laceraret illum", et quod "obsessus exaresceret", et quod Dominus dixerit ad spiritum quod "non amplius ingrederetur in illum."
[18] Ex his etiam constare potest quid significatur per
"Stridorem dentium" (Matthaeus 8:12:13:42, 50; 22:13; 24:51; 25:30; Luca 13:28).
Per "stridorem dentium" in infernis intelligitur continua disceptatio et pugna falsorum inter se et contra vera, proinde illorum qui in falsis sunt, conjuncta cum contemptu aliorum, inimicitia, irrisione, subsannationes, blasphematione; quae quoque erumpunt in dilaniationes, quisque enim pro suo falso ex amore sui, eruditionis et famae pugnat. Hae disceptationes et pugnae extra illa inferna audiuntur sicut stridores dentium, et quoque in stridores dentium vertuntur cum vera e caelo illuc influunt. (Sed de hac re videantur plura in opere De Caelo et Inferno 575.)
[19] Ex eo quod dentes apud malos correspondent falsis quae eis sunt in ultimis vitae intellectualis, quae sensualia corporea vocantur, ideo spiritus qui tales sunt apparent deformi facie, cujus multam partem faciunt dentes; qui exstant late sicut crates in diducto rictu, et hoc quia talis rictus dentium correspondet amori et cupiditati pugnandi pro falsis contra vera.
[20] Quoniam dentes correspondent ultimis vitae intellectualis hominis, quae sensualia vocantur, et haec sunt in falsis mali quando separata sunt a veris interioris intellectus, quae spiritualia vocantur, at iidem correspondent veris boni in sensuali quando non separata, inde est quod "dentes" in Verbo etiam significent vera ultima (Ut apud Hiobum, cap. 19:19, 20; et apud Amos, cap. 4:6; quae supra explicata videantur).
[21] Et quoniam Dominus totum Humanum suum glorificavit, hoc est, Divinum fecit, ideo de Ipso dicitur apud Mosen,
"Ruber oculis a vino, et albus dentibus a lacte" (Genesis 49:12):
per "ruber oculis a vino significatur quod Intellectuale Ipsius fuerit Divinum Verum ex Divino Bono; et per "albus dentibus a lacte" significatur quod Sensuale Ipsius similiter fuerit Divinum Verum ex Divino Bono, nam per "Schiloh" ibi [vers. 10] , intelligitur Dominus.
[22] Quia dentes correspondent ultimis vitae intellectualis, quae sensualia vocantur, ideo spiritus boni et angeli aeque gaudent dentibus sicut homines; sed apud illos correspondent veris in sensuali ultimo, sensuale enim apud illos non separatum est a veris interioris intellectus quae spiritualia vocantur.
Footnotes:
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