4453. “做买卖, 置产业” 表因他们交流而将彼此一致的教义. 这从 “做买卖” 和 “置产业” 的含义清楚可知: “做买卖” 是指为自己获取认知, 以及交流它们 (参看2967节), 因此在这地 “做买卖” 表示进入哈抹的儿子示剑及其城所表示的良善与真理的认知; “置产业” 是指合一, 因而是指彼此一致. “做买卖” 之所以表示为自己获取认知, 以及交流它们, 是因为在天上, 就是照内义觉悟圣言的地方, 是没有买卖的; 事实上, 天上没有金, 银, 或诸如在这个世上用来交易的那类事物; 因此, 当我们在圣言中读到 “买卖” (trading, 或译贸易, 交易等) 时, 是以灵义来理解的, 在天上被感知为与 “买卖” (trading, 或译贸易, 交易等) 相对应的某种事物, 一般来说, 是认知的获取和交流, 具体来说是所提到的物体所指的实体. 例如, 若提到 “金”, 就理解为爱与智慧的良善 (113, 1551, 1552节); 若提到 “银”, 就理解为属于聪明和信仰的真理 (1551, 2048, 2954节); 若提到人们在古时用来交易的 “母绵羊”, “公绵羊”, “小山羊” 或 “羔羊”, 就理解为诸如这些动物所表示的那类事物, 等等.

如以西结书:

告诉推罗, 你居住海口, 跟众民到许多海岛交易; 他施人因你多有各类的财物, 就作你的客商, 拿银, 铁, 锡, 铅兑换你的货物. 雅完人, 土巴人, 米设人都用人口与你交易, 拿铜器兑换你的商品. 底但人与你交易; 许多海岛成了你手里的货品. 亚兰人因你的手工艺品很多, 就作你的客商; 犹大和以色列地的人都与你交易; 他们用米匿的麦子, 饼, 蜜, 油, 乳香兑换你的商品. 大马色人因你的手工艺品很多, 又因你多有各类的财物, 就拿黑本酒和沙哈 (Zahar) 羊毛与你交易. 威但人和雅完人拿纺成的线兑换你的货物. 底但人用马车的敞篷与你交易. 亚拉伯人和基达的一切首领都作你手下的客商, 用羊羔, 公绵羊, 公山羊与你交易. 示巴和拉玛的商人与你交易, 他们用各类上好的香料, 各类的宝石和黄金兑换你的货物. 哈兰人, 干尼人, 伊甸人, 示巴的商人和亚述人, 基抹人与你交易. 这些商人以美好的货物与你交易, 用蓝色包袱, 刺绣的衣服; 盛华丽衣服香柏木的宝箱, 用绳捆着兑换你的货物. 他施的船只接连成帮为你运货, 你便在海心丰满, 极其荣华. (以西结书 27:3, 12-13, 15-19, 21-25)

由此处和圣言中的许多其它经文明显可知, “交易”, “商品”, “货品” 和 “货物” 无非是指与良善并真理的认知有关的事物. 因为若非推罗的交易活动表示属灵和属天的事物, 预言的圣言与这些活动有什么相干呢? 既如此, 那么显而易见, 不仅 “货物” 表示其它事物, 而且此处所提到的民族也表示拥有这些其它事物的人民. 还显而易见, 若不凭内义, 没有人知道所有这些表示什么; 如不知道他施, 雅完人, 土巴人, 米设人, 底但人, 亚兰人, 犹大, 以色列, 威但人, 雅完, 底但人, 阿拉伯人, 示巴, 拉玛, 哈兰人, 干尼人, 伊甸人, 亚述人, 基抹人表示什么; 也不知道他们的货物表示什么, 如银, 铁, 锡, 铅, 铜器, 麦子, 米匿, 饼, 蜜, 油, 乳香, 黑本酒, 沙哈羊毛, 纺成的线, 马车敞篷, 羊羔, 公绵羊, 公山羊, 香料, 宝石, 黄金, 蓝色包袱, 刺绣的衣服, 捆绳, 香柏木制成的物件. 这些及类似事物表示教会和主国度的良善与真理, 以及对这些良善与真理的认知. 正因推罗表示认知 (1201节), 所以此处论述的主题是推罗. 由于这类财物, 也就是良善与真理, 就存在于主的教会和国度中, 故表示主的教会和国度的迦南地自上古时代就具有一个源于表示货物或货品的词的名字, 因为这就是原文中 “迦南” 这个名的含义. 综上所述, 明显可知在这地 “做买卖” 是什么意思.

3404. 'Isaac sowed in that land' means interior truths from the Lord as they appear to the rational. This is clear from the meaning of 'sowing' in the highest sense as Divine Truth from the Lord who is the Sower, 3038, and in the internal sense as the truth and good residing with a person, which stem from that Divine Truth, 3373; and from the meaning of 'land' as rational concepts which, when enlightened from the Divine, are appearances of truth, 3368, or what amounts to the same, are interior truths from the Lord as they appear to the rational. These appearances or truths belong on a higher degree, for as far as verse 14 it is these that are the subject in the internal sense. These appearances of truth are the kind that exist with angels, and are such as go immeasurably above anyone's understanding as long as he lives in the world.

[2] To make it clearer still what appearances of truth are, let the following example be added: It is well known that the Divine is infinite as regards Being (Esse) and eternal as regards Manifestation (Existere), and that what is finite is incapable of comprehending what is infinite, or indeed of comprehending what is eternal, since what is eternal is the Manifestation (Existere) of what is infinite. And because the Divine itself is infinite and eternal, so are all things which proceed from the Divine infinite and also eternal. And as those things are infinite angels are quite incapable of grasping them, for they too are finite beings. That being so, things that are infinite and eternal present themselves to angels within appearances that are finite, though within appearances such as are very far above the range of what man can comprehend. For example, man is quite incapable of possessing any idea of what is eternal except from what is temporal. And being incapable of having any idea other than this he is incapable of comprehending what 'from eternity' is and so what the Divine prior to the existence of time or creation of the world is. And as long as his thinking contains any idea at all that is formed from what is temporal, he slips inevitably, if he thinks about what is eternal, into errors from which he cannot be rescued. But the angels, whose ideas are not formed from anything temporal but from timeless state, are enabled to perceive it supremely well, for to them eternity is not eternity of time but eternity of state devoid of any idea of that which is temporal.

[3] From this one may see what the appearances existing with angels are like compared with man's, and how superior their appearances are to man's. For man cannot have one shred of thought, not even the least shred, that is not in some way temporal and spatial in origin, whereas angels' thought has no such origin at all. Instead their thought has its origin in timeless state, in which the being (esse) and the manifestation (existere) of things is the only consideration. These few comments show the nature of the appearances of truth which are the subject in these verses, and that these appearances belong to a higher degree. The verses that follow deal in order with the appearances of truth that belong to a lower degree which are also suitable to the human race.