9389. “按以色列十二支派, 立十二根柱子” 表在完全和彻底源于祂的神之真理方面的主之神性人身的一个代表. 这从 “柱子”,

“十二” 和 “十二支派” 的含义清楚可知:

“柱子” 是真理方面的主之神性人身的一个代表.

“柱子” 具有这种含义的原因是,

“祭坛” 表示良善方面的主之神性人身的一个代表,

“柱子” 在代表意义上表示来自主的真理之圣洁 (参看4580, 4582节);

“十二” 和 “十二支派” 是指指整体上的一切真理和良善 (577, 2089, 3858, 3913, 3926, 3939, 4060, 6335, 6337, 6397, 6640, 7973节), 因而是指源于主的一切.

“祭坛” 和 “柱子” 之所以表示主的神性人身, 是因为就至高意义而言, 圣言中所论述的教会的一切代表都与主自己有关. 正因如此, 就其至内或至高意义而言, 圣言唯独论述主, 尤其论述祂人身的荣耀. 圣言的一切圣洁由此而来. 不过, 这至高意义主要出现在至内层或第三层天堂, 就是那些处于对主之爱, 由此比所有人都更有智慧的人所在的地方.

12. The Word has been written through correspondences, and thus through representative ideas

The Word as regards its literal sense has been written through correspondences alone, and thus through such things as represent and signify the spiritual aspects of heaven and the Church: 1404, 1408-1409, 1540, 1619, 1659, 1709, 1783, 2179, 2763, 2899. This was done because of the internal sense in each particular instance: 2899; thus too for the sake of heaven, since those who are in heaven do not understand the Word according to its literal or natural sense but according to its internal, or spiritual sense: 2899. The Lord spoke through correspondences, through representative and signifying ideas, because He spoke from His divine being: 9049, 9063, 9086, 10126, 10276. The Lord thus spoke directly to the world and at the same time to heaven: 2533, 4807, 9049, 9063, 9086. Whatever the Lord spoke filled the whole of heaven: ¹ 4637. The historical narratives of the Word are representative, and their actual words have significances: 1540, 1659, 1709, 1783, 2686. The Word could not have been written in any other style for there to be communication through it with heaven: 2899, 6943, 9401. Those who treat the Word with contempt because of its simple and seemingly uncultivated style, and think that they would accept it if it had been written in a different style, are greatly mistaken: 8783. Also, the manner and style of writing of the most ancient authors was through correspondences and representative ideas: 605, 1756, 9942. I found through my own experience that the wise men of ancient times were delighted by the Word, because they found there representative and significant ideas: 2592-2593. If someone of the most ancient Church had read the Word, he would have seen clearly those things which are in the internal sense and obscurely those things in the external sense: 4493. The sons of Jacob were brought down into the land of Canaan because all places in that land were from very ancient times made representative: 1585, 3686, 4447, 5136, 6516; and so that the Word might be written there, where places were to be named because of their internal meaning: 3686, 4447, 5136, 6516. But in fact the Word in its external sense was altered on account of that people, though not as regards its internal sense: 10453, 10461, 10603-10604. Many passages from the Word are quoted about that nation, which must however be understood according to their internal sense-that is, other than according to the literal sense: 7051. Since that nation represented the Church, and because the Word was written among and about that nation, therefore heavenly ideas were signified by their names, for example Reuben, Simeon, Levi, Judah, Ephraim, Joseph and the rest; and by Judah in the internal sense is signified the Lord as regards celestial love, and His heavenly kingdom: 3654, 3881, 5583, 5782, 6362-6381.

So that it may be known what are the correspondences and their nature, and what is the nature of the representations in the Word, something will also be said about those. All things which correspond also represent and then signify something, such that correspondences and representations go together as one: 2896, 2899, 2973, 2987, 2989-2990, 3002, 3225. What those correspondences and representations are, from my own experience and examples: 2763, 2987-3002, 3213-3226, 3337-3352, 3472-3485, 4218-4228, 9280. The knowledge of correspondences and representations was the most important field of knowledge among the ancients: 3021, 3419, 4280, 4749, 4844, 4964, 4966, 6004, 7729, 10252; especially among people in eastern parts: 5702, 6692, 7097, 7779, 9391, 10252, 10407; in Egypt more than other places: 5702, 6692, 7097, 7779, 9391, 10407; even among the Gentiles, for example in Greece and elsewhere: 2762, 7729. But today it is among the lost fields of knowledge, especially in Europe: 2894-2895, 2995, 3630, 3632, 3747-3749, 4581, 4966, 10252. But always that type of knowledge is more important than all others, since without it the Word is not understood; nor are the rites of the Jewish Church which are written about in the Word; nor is it known what the nature of heaven is, nor is it known what that which is spiritual is, nor how it happens that there is an inflowing of the spiritual into the natural, nor how there is an inflowing of the soul into the body, and many other things: 4280, and in passages cited above. All things which appear among spirits and angels are representative in accord with correspondences: 1971, 3213-3226, 3475, 3485, 9457, 9481, 9576-9577. Heaven is full of representations: 1521, 1532, 1619. Representations are more beautiful and perfect the more interior they are in heaven: 3475. Representations there are real appearances since they come from the light of heaven, which is the divine truth; and this itself is the essential part of all things that are in existence: 3485.

The reason why every single thing in the spiritual world is represented in the natural world is that what is internal clothes itself as appropriate in what is its external guise, through which it presents itself visibly, and becomes apparent: 6275, 6284, 6299. Thus, an end clothes itself in suitable guises in order to present itself as a cause in a lower sphere, and then as an effect in a still lower sphere; and when an end passes by way of a cause into an effect, it presents itself visibly, or becomes apparent right before the eyes: 5711.

This is illustrated by the inflowing of the soul into the body: namely, the soul is clothed with such things in the body through which everything it thinks and wishes can present itself and become apparent visibly; therefore when thought flows down into the body it is represented by such gestures and actions as correspond to it: 2988. Quite clearly the feelings of the mind are represented in the face by its various expressions, to such an extent that they are seen there: 4791-4805, 5695. From this it is plain that in every single thing within the natural order there lies hidden deep inside a cause and an end from the spiritual world: 3562, 5711 since things which are in the natural order are final effects, within which are prior causes: 4240, 4939, 5651, 6275, 6284, 6299, 9216. Whatever is internal is that which is represented, and what is external that which serves to represent it: 4292.

What correspondences and representations are may be further seen in the work Heaven and Hell, where the correspondence of all things of heaven with all human things is dealt with: 87-102; the correspondence of heaven with all things of earth: 103-115; and representations and appearances in heaven: 170-176.

Since all things in the natural order are representative of spiritual and celestial realities, in ancient times there were churches in which all the external observances or rituals were representative: 519, 521, 2896. The Church was set up among the children of Israel as a representative church: 1003, 2179, 10149. There all the rituals were external forms representing the internal things of heaven and the Church: 4288, 4874. The representative things of the Church and worship ceased when the Lord came into the world and manifested Himself, because the Lord revealed the internal things of the Church, and all things of that Church, in a supreme sense, had regard to Him: 4835.

V:

2567. “仆婢” 表也富有理性真理与属世真理, 以及对它们的情感. 这从 “仆婢” 的含义清楚可知. 仆婢在圣言中经常被提及, 就内义而言, 他们表示那些相对低级或价值低的事物, 如相对属灵和属天之物的理性和属世之物. 属世真理是指各种记忆知识, 因为这些东西是属世的. 在圣言中, 仆婢具有这样的含义从提及他们的那些经文的内义明显看出来. 如以赛亚书:

耶和华要怜恤雅各, 必再拣选以色列, 将他们安置在本地, 寄居的必与他们联合, 紧贴雅各家. 列民必接受他们, 将他们带回故里; 以色列家必在耶和华的地上得他们为仆婢. (以赛亚书 14:1-2)

此处 “雅各” 表外在教会; “以色列” 表内在教会; “寄居的” 表在真理与良善方面接受教导的人 (参看1463, 2025节); “仆婢” 表属世真理和理性真理, 以及对它们的情感, 它们要服务于 “雅各和以色列” 所表示的教会. 很明显, 此处并非指雅各和以色列, 或犹太人和以色列人, 因为他们分散于外邦人中时, 已变成外邦人. 然而, 犹太人仍铭记这个预言, 并期待它照字面意义实现, 即寄居的必与他们联合, 列民必将他们带回故里, 并成为他们的仆婢. 而事实上, 在圣言的预言部分, 凡论及犹太人和以色列人的地方, 所表示的事没有一丁点是涉及这些人的. 犹太人自己从以下事实也必然清楚看出来: 经上论及色列被带回与论及犹大一样频繁.

同一先知书:

看哪, 耶和华使地空虚, 变为荒凉; 祂必扭曲地面, 将它的居民分散. 那时百姓怎样, 祭司也怎样; 仆人怎样, 主人也怎样; 婢女怎样, 主母也怎样. (以赛亚书 24:1, 2)

此处 “地” 表教会 (662, 1066, 1067, 1850节), 当 “百姓和祭司” 所表示的内在真理与良善, 以及 “仆人和婢女” 所表示的外在真理与良善不复存在时, 它变得 “空虚, 荒凉, 地面扭曲, 居民分散”; 当外在事物统治内在事物时, 这种情形就会发生.

又:

我必从雅各中领出种, 从犹大中领出承受我众山的. 我的选民必承受它; 我的仆人要在那里居住. (以赛亚书 65:9)

此处 “雅各” 表外在教会; “犹大” 表内在的属天教会; “选民” 表它的良善; “仆人” 表它的真理.

约珥书:

我要将我的灵浇灌凡有血气的. 你们的儿女要说预言. 在那些日子, 我要将我的灵浇灌我的仆人和婢女. (约珥书 2:28, 29)

此处论述的主题是主的国度; “说预言” 表教导 (2534节); “儿 (子)” 表真理本身 (489, 491, 533, 1147节); “女 (儿)” 表良善本身 (489-491节); “仆人和婢女” 表低级的真理与良善, 当这些支持并确认时, 经上就说灵要 “浇灌” 它们. “仆人和婢女” 在此表示这类事物并不怎么明显, 既因对仆人和婢女的普遍观念, 也因这个预言带有某种历史意味. 启示录: 我又看见一位天使站在日头中, 向空中所飞的一切鸟大声喊着说, 你们可以吃君王的肉与将军的肉, 壮士的肉与马和骑马者的肉, 并自主的, 为奴的, 大的, 小的, 所有人的肉. (启示录 19:17, 18)

此处显而易见, 他们要吃的并不是君王, 将军, 壮士, 马, 以及那些坐席之人的肉; 而是教会的内在与外在真理成为他们的 “肉”.

“仆人” 表真理, “婢女” 表良善, 它们服从, 因而服务于属灵和属天的真理与良善. 这一点从代表性教会针对仆婢所制定的律法看得更清楚. 所有这些律法都与教会和主国度的状态有关, 无论总体还是细节, 也与低级的真理与良善, 或那些属世和理性之物要服务于那些属灵和属天之物, 因而服务于那些神性之物的方式有关. 如:

希伯来奴仆和希伯来女奴第七年可以自由, 那时, 要从羊群, 禾场, 酒榨之中, 多多地给他. (出埃及记 21:2, 6; 申命记 15:12-15; 耶利米书 34:9-14)

仆人的妻子若与他一同服役, 她要自由; 他主人若给他妻子, 妻子和儿女要归主人. (出埃及记 21:3, 4)

穷乏的弟兄若将自己卖给你, 不可叫他像奴仆服事你. 他要像雇工人和寄居的一样, 到了禧年, 他和他儿女要一同出去. (利未记 25:39-43)

弟兄若卖给外邦寄居的, 可以将他赎回, 到了禧年, 要出去. (利未记 25:47等)

奴仆和婢女可以从四围的民族和寄居的外人中买, 他们要作他们永远的产业. 他们可严严地辖管他们, 只是以色列人, 不可严严地辖管. (利未记 25:44-46)

奴仆若不愿意自由出去. 要靠近门框, 用锥子穿他的耳朵, 他就永远作仆人; 婢女也一样. (出埃及记 21:6; 申命记 15:16, 17)

人若用棍子打奴仆或婢女, 以致他死亡, 他必要受刑; 若能撑过一两天, 就可以不受刑, 因为那奴仆是他的银钱. (出埃及记 21:20, 21)

人若打坏了奴仆的一只眼或一个牙, 他要去得自由. (出埃及记 21:26, 27)

牛若触了奴仆或是婢女, 以致他死了, 牛的主人必须偿还奴隶的主人三十块银子, 而牛要用石头打死. (出埃及记 21:32)

如果有奴隶逃离主人, 不要压迫他, 要由他选择一个地方居住, 你不可欺负他. (申命记 23:15, 16)

用银子买的奴仆, 既受了割礼, 就可以吃逾越节. (出埃及记 12:44)

人被卖的女儿不可像男仆那样出去. 若她是恶的, 她的主人不能把她卖给外人; 若选定她给自己的儿子, 就当待她如同女儿; 若另娶一个, 那女子的吃食, 衣服并好合的事, 仍不可减少; 若不向她行这些事, 她就可以不用钱赎, 白白地出去. (出埃及记 21:7-11)

所有这些律法都起源于天上真理与良善的律法, 在内义上部分通过对应, 部分通过代表, 部分通过象征而指向它们. 但在教会的代表和象征物, 也就是最外在, 最低等的敬拜之物被废除后, 这些律法也就没有存在的必要了. 因此, 如果这些源于真理良善的秩序, 以及代表物和象征物的律法展开的话, 那么显然, “男仆” 除了表示相对低级, 因而理应服侍属灵真理的理性和记忆真理之外, 并不表示别的; 而 “女仆” 则表示伴随这些真理的良善, 它们也较为低级, 事实上理应以另一种方式去服侍. 正因如此, 针对女仆所制定的某些律法不同于针对男仆的. 因为就本身而言, 真理比伴随它们的良善更象是仆人.

在撒母耳记中, “王权” 在内义上只表示真理的 “权利”, 当虚假开始统治真理与良善时, 同样表示虚假的 “权利”. 这从描述王权的这些经文的解读明显看出来:

管辖你们的王权必这样行: 他必取你们的儿子, 派他们为他赶车, 做他的马兵, 在他的车前奔走; 他必取你们的女儿作配香膏的, 烧饭的和烤饼的; 又必取你们的仆人婢女, 健壮的少年人和你们的驴, 叫他们为他效劳; 你们的羊群, 他必取十分之一, 你们也必作仆人. 到那日子, 你们必因你们为自己所选的王而哀叫, 到那日子, 耶和华却不应允你们. (撒母耳记上 8:11, 13, 16-18)

“王” 表真理 (参看1672, 2015, 2069节), 因而在反面意义上表非真理, 也就是虚假. 他派去赶车, 做马兵的儿子表教义的真理, 它们要屈服于 “战车和马兵” 所表示的虚假原则. 他取来作配香膏的, 烧饭的和烤饼的女儿表教义的良善, 它们使这些虚假充满快乐, 并变得可接受. 他要取来 “为他效劳” 的男仆, 女仆, 少年人和驴表理性事物和记忆知识, 那些虚假通过它们被确认. 他必取 “十分之一的羊群” 表良善的余留, 他要向它们施暴. 他们 “必作仆人” 表圣言与教义的属天和属灵之物不是进行统治, 而是屈服, 以至于确认他原则里面的虚假, 和他欲望里面的邪恶. 因为任何事物都能要么通过虚假应用, 要么通过错误解读, 要么通过歪曲, 要么通过拒绝那些不支持的东西而被引入虚假原则. 正因如此, 经上才补充说: “到那日子, 你们必因你们为自己所选的王而哀叫, 到那日子, 耶和华却不应允”.