9057. 'Blow for blow' means if anything of affection in the understanding is wiped out or injured. This is clear from the meaning of 'blow' as the wiping out or injuring of affection in the understanding, that is, of affection for truth. 'Blow' is expressed in the original language by a word that means a bruise resulting from a gathering of blood or corrupted blood; and 'blood' in the internal sense is the truth of faith derived from the good of love and in the contrary sense truth that has been falsified and rendered profane, 4735, 6978, 7317, 7326. 'A blow' therefore is truth that has been injured or wiped out. 'Blows' or 'plagues' ¹ have the same meaning in Revelation 9:20; 11:6; 13:12; 15:1, 6, 8; 16:21; 18:8; also in Jeremiah 30:12, 14, 17; Ezekiel 7:2; Zechariah 14:12-15; Psalms 38:5; and in Luke 10:30-35, where it speaks about the one who fell among thieves, who inflicted blows on him, and left him half dead, and about a Samaritan who bandaged his blows, poured in oil and wine, lifted him onto his own animal, and brought him to an inn.

[2] A person with an understanding of the internal sense of the Word can know why the Lord said that a Samaritan bandaged the victim's blows, poured in oil and wine, and set him on his own animal. In the internal sense 'a Samaritan' means someone with an affection for truth; 'bandaging blows' means healing that affection when it has been injured; 'pouring in oil and wine' means introducing the good of love and the good of faith; and 'lifting onto his animal' means supporting with his own power of understanding. Thus those words were used to describe charity towards the neighbour, in a natural way for the benefit of people in the world and in a spiritual way for the benefit of angels in heaven - in a natural way in the sense of the letter, and in a spiritual way in the internal sense. The reason why 'a Samaritan' is someone with an affection for truth is that in the Word 'Samaria' means that affection. For the meaning of 'oil' as the good of love, see 886, 3728, 4582; of 'wine' as the good of faith, 1798, 6377; of 'an animal' as the power of understanding, 2761, 2762, 2781, 3217, 5321, 5741, 6125, 6401, 6534, 7024, 8146, 8148. The Lord spoke in this manner, but few understand it; for they think that such details were mentioned by Him merely in order to make up some story that was a parable. But in that case they would not be words from God. Words from God all hold within themselves such things as tell of the Lord, of heaven, and of the Church, in every tiny detail, see above in 9049 (end).

फुटनोट:

7016. 'And said [to him], I will go, I beg you, and return to my brothers who are in Egypt' means being raised to more internal and more spiritual life in the natural. This is clear from the meaning of 'going and returning' as a further state of life, and the further state of life here consists in being raised to more internal and more spiritual life, thus life closer to the Divine, for in reference to the Lord, whom 'Moses' represents, 'going and returning' is used to mean being raised to the Divine Being (Esse) or Jehovah, who was within Him and from whom He came; from the representation of the children of Israel, to whom 'brothers' refers here, as the Lord's spiritual kingdom and consequently the spiritual Church, dealt with in 6426, 6637; and from the meaning of 'Egypt' as the natural, dealt with in 6147, 6252. From all this it is evident that 'I will go, I beg you, and return to my brothers who are in Egypt' means being raised to more internal and more spiritual life in the natural. For just as Moses' dwelling in Midian meant life with those who are guided by the truth that goes with simple good, and so are governed by simple good, 7015, so now his dwelling with the children of Israel means life with those who are guided and governed by the truth and good of the spiritual Church, which is more internal and more spiritual than the former life. Regarding the fact that the good and truth of that Church are in the natural, see 4286, 4402.