9942. “要用细麻线的织工织内袍” 表从属天之爱的真理发出的属灵国度的至内在事物. 这从亚伦的衣服和 “细麻” 的含义清楚可知: 亚伦的衣服一般是指毗邻属天国度的属灵国度 (参看9814节), 内袍因是这些衣服当中最里面的, 故表示该国度的至内在事物,

“亚伦的内袍” 表示直接从神性属天层发出的属灵国度中的神性真理 (参看9826节);

“细麻” 是指来自一个属天源头的真理 (参看9469节). 论到这内袍, 经上说它要用织工来织, 织工是指编织工所织的东西;

“织工” 表示来自属天层之物 (9915节). 在原文, 表达 “织工” 的那个词也表示 “编织”.

这个内袍是织成的, 或用编织工的手工作成的, 这一点从出埃及记下面的经文明显看出来:

他们拿细麻线, 用编织工的手工为亚伦和他的儿子作内袍.(出埃及记 39:27)

内袍之所以是织成的, 也就是用细麻线织成的, 是为了让它可以代表直接从属天层发出之物; 相对之下, 它类似于属天层的一个延续. 事实上, 从属天层发出的事物类似从人心智的意愿发出之物; 因为属于一个人的理解力的一切事物都是从他的意愿发出的. 相对于那些由外在从意愿发出的事物, 那些由内在从意愿发出的事物可以说是从它那里延续来的. 因此, 那些由内在从意愿发出的事物主要有对真理的情感; 因为存在于理解力里面属于爱的一切情感都是从此人的意愿流入的. 天堂也有类似情形, 在那里, 属天国度对应于人的意愿, 属灵国度对应于他的理解力 (参看9835节). 由于亚伦的衣服代表毗邻主的属天国度的其属灵国度 (9814节), 所以内袍代表那里的至内在之物, 因而代表从属天国度发出, 离该国度最近之物; 因为内袍是最里面的衣服. 由此明显可知为何内袍是织成的, 或用织工作的, 又为何由细麻线来作. 因为 “织物” 表示来源于意愿或属天层之物 (9915节),

“细麻” 表示源于属天之爱的真理 (9469节).

圣言其它地方的 “内袍” (tunic, 或译内衣, 里衣, 上衣, 衣服等) 也表示从属天之物发出的属灵之物, 如那人和他妻子吃了知识树之后, 经上说耶和华为他们作 “皮衣” (创世记 3:20, 21). 没有人知道这些 “内袍” 表示来自一个属天源头的真理, 除非这个故事细节的内义被揭开; 所以有必要解释一下. 那里的 “那人和他的妻子” 表示属天教会, 作为丈夫的那人自己表示良善方面的属天教会, 他的妻子表示真理方面的属天教会; 这真理和这良善是属天教会的真理和良善. 但当该教会堕落时, 这种堕落通过基于记忆知识推理神之真理而发生, 在内义上由蛇的劝诱来表示, 属天教会堕落后的这第一个状态就是此处所描述的, 它的真理由 “皮衣” 来描述.

要知道, 在创世记第一章, 天地的创造在内义上表示并描述了那时教会成员的新造或重生, 因而属天教会的建立;

“园子” 表示并描述了那个教会的智慧和聪明, 吃知识树表示并描述了由于基于记忆知识推理神性事物所导致的它的堕落. 意思就是这样, 这一点从对这些章节的解释中关于这个主题的说明可以看出来. 因为创世记头几章所包含的一切事物都是虚构的历史, 就其内义而言, 是关于属天教会成员的新造或重生的神性事物, 如前所述. 这种写作方式在上古时代是惯常的, 不仅在属于教会的人当中是这样, 在教会之外的人当中也是这样, 如在阿拉伯人, 亚兰人或叙利亚人和希腊人当中, 这从那些时代的书籍, 无论圣的还是俗的明显看出来.

所罗门正是模仿这些书写了雅歌, 因为所罗门是从这些书中得到它的; 事实上, 这本书并不是一本圣书, 因为它不像圣书那样里面包含一系列天上的神性事物. 约伯记也是古教会的一本书. 经上, 如摩西五经 (民数记 21:14, 15, 27和以后的经文) 还提到现已遗失的古教会的圣书. 这些书的历史部分被称为 “耶和华战记”, 它们的预言部分被称为 “诗歌” (参看2686, 2897节). 被称为 “耶和华战记” 的历史部分的风格就具有这种性质, 这一事实从摩西所摘录并引用的部分内容明显看出来. 因此, 他们的历史叙述接近于一种预言的风格, 具有这种性质, 小孩子, 以及简单人可以将这些事物保留在自己的记忆中. 上面 (民数记 21章) 所提到的那些书是神圣的, 这一点从现存于21章28-30节的部分内容明显看出来, 可与耶利米书 (48:45, 46) 相对照, 那里有类似的话. 在教会之外的人当中, 这种风格是那时最常使用的, 几乎是唯一的风格, 这从那些教会之外的作家所写的寓言或神话传说清楚看出来; 他们将是非对错的道德观念, 或诸如属于情感和生命的那类事物都包裹在这些寓言或神话传说中.

在真实而非虚构的历史叙述中, 就是像创世记头几章虚构的历史章节之后出现在摩西五经中的历史, 以及出现在约书亚记, 士师记, 撒母耳记, 列王纪中的历史,

“内袍” (tunic, 或译内衣, 里衣, 上衣, 衣服等) 也表示从属天真理和良善发出的属灵真理和真理之良善. 要知道, 属灵真理和良善就是在中间或第二层天堂的属灵天使所享有的那种真理和良善; 但属天真理和良善则是在第三或至内层天堂的属天天使所享有的那种真理和良善 (参看9277节所提到的地方). 摩西五经提到, 约瑟的父亲以色列给了他儿子约瑟一件彩衣, 他的哥哥们为此感到恼火, 后来就剥了这彩衣, 把它染了血, 打发人送到他们父亲那里 (创世记 37:3, 23, 31-33). 这一切都真实的历史; 由于它们里面, 也就是其内义里面同样包含天堂和教会的神圣事物, 因而包含神性事物, 所以 “彩衣” (tunic of various colors) 表示约瑟所代表的良善和真理的状态, 这是一种从属天层发出的属灵真理和良善的状态 (参看3971, 4286, 4592, 4963, 5249, 5307, 5584, 5869, 5877, 6417, 6526, 9671节). 因为雅各所有的儿子都代表诸如属于天堂和教会, 在自己适当秩序中的那类事物 (3858, 3926, 4060, 4603, 6335, 6337, 6397, 6640, 7836, 7891, 7996节). 但在上面所提到的那一章, 他们代表对立面.

包含在圣言书卷, 无论历史书卷还是预言书卷中的一切事物都是神性属天和属灵事物的代表, 并用来表示这些事物, 所以在诗篇,

“王的女儿” 描述了对属灵真理的情感, 她的 “衣服” 描述了真理本身:

有列王的女儿在你尊贵妇女之中; 王后佩戴最美的俄斐金饰站在你右边. 推罗的女儿必带来供物, 民中的富人也必求你的脸面. 王的女儿在里面极其荣华, 她的衣裳是用金线织的. 她要穿刺绣衣服, 被引到王前.(诗篇 45:9, 12-14)

“女儿” 一般表示对属灵真理和良善的情感, 因而也表示教会 (参看2362, 3024, 3963, 9055节的末尾节); 当论及主时,

“王” 表示神性真理 (2015, 2069, 3009, 4581, 4966, 5068, 6148节). 由此明显可知, 该诗篇所讲述的关于王的女儿的这一切事物都表示教会中诸如属于对从主所获得的真理和良善的情感的那类事物. 经上说 “推罗的女儿必带来供物” 表示关于良善和真理的认知或知识,

“推罗” 表示这些认知或知识 (参看1201节).

“民中的富人” 所表相同, 因为 “富人” 在灵义上只表示关于良善和真理的认知或知识, 并不表示别的 (1694, 4508节). 由此明显可知 “王的女儿在里面极其荣华”,

“她的衣裳是用金线织的” 表示什么; 因为她的 “衣裳” 是指一件内衣或里衣 (tunic), 这从这个词在原文的含义明显看出来; 因为在原文, 这个词表示贴身的衣裳. 它是指一件内衣或里衣, 这一点清楚可见于约翰福音 (19:23, 24), 那里提到主的里衣, 这里衣在诗篇 (诗篇 22:18) 同样被称为 “衣裳”. 这一点也清楚可见于撒母耳记下 (13:18), 在那里, 经上说, 王的女儿 (经上译为公主) 穿着彩衣, 如下文所述. 诗篇中 “金线织的” 与 “亚伦内袍用织工织的” 所表相同, 原文用的是相同的词. 至于她被引到王前所要穿的 “刺绣衣服 (或刺绣内袍)” 表示什么, 可参看前文 (9688节).

由于王的女儿和她的衣服或内衣表示这类事物, 所以那个时代王的女儿或公主就穿这种衣服, 这清楚可见于撒母耳记下:

那时她玛穿着彩衣, 因为王的女儿都是这样穿的.(撒母耳记下 13:18)

由于内袍 (tunic, 或译内衣, 里衣, 上衣, 衣服等) 代表属灵良善和真理, 故可以看出 “亚伦的内袍” 表示什么, 以及本章下一节所提到的他儿子的内袍表示什么; 在那里, 经上说他们 “要为亚伦的儿子作内袍, 腰带, 裹头巾, 为荣耀, 为华美”. 由于他们的内袍代表这些神圣事物, 所以经上说, 亚伦的儿子拿答和亚比户因用凡火上香被天上的火烧灭, 他们穿着内袍被抬到营外 (利未记 10:1-5).

“凡火” 表示来自某个其它源头, 而非天堂之物的爱, 因为在圣言中,

“圣火” 是指天上或神性的爱 (6832, 6834, 6849, 7324, 9434节). 因此, 由于亚伦的儿子所做的事, 他们的 “内袍” 所表示的属灵良善和真理被玷污了, 这就是为何他们穿着内袍被抬到营外.

在弥迦书,

“里衣” (tunic, 或译内袍, 内衣, 上衣, 衣服等) 所表相同:

我的民因衣裳起来如仇敌, 你们剥去那些安然经过之人身上的里衣.(弥迦书 2:8)

在这段经文中,

“里衣” 在原文是用另一个词来表述的; 然而, 所表示的仍是属灵的真理和良善;

“剥去那些安然经过之人身上的里衣” 表示剥夺那些过着一种简单良善生活之人的属灵真理;

“因衣裳起来 (视人) 如仇敌” 表示由于他们所认为的真理而向他们行恶, 而事实上, 只要处于良善, 没有人会由于凡他以之为真理的而受到伤害 (1798, 1799, 1834, 1844节).

由此可见马太福音中的 “里衣” 表示什么:

耶稣说, 什么誓都不可起. 不可指着天起誓, 不可指着地起誓, 也不可指着耶路撒冷起誓, 又不可指着你的头起誓. 你们的话, 是, 就说是; 不是, 就说不是; 若再多说, 就是出于那恶者. 有人想要告你, 要拿你的里衣, 连外衣也由他拿去.(马太福音 5:34-37, 40)

人若不知道在主的属天国度的天使是何状态, 就不可能知道主的这些话是什么意思. 因为此处论述的主题是与主的属天国度的天使同在的良善和真理的状态, 对他们来说, 一切真理都住在里面, 铭刻在他们心上. 因为对主之爱的良善引导他们认识一切真理, 并且认识得如此透彻, 以致他们从来不像属灵国度里的天使那样去推理它. 因此, 当提到真理时, 他们只是说是, 是; 或说不是, 不是; 事实上, 在属天国度, 他们甚至不提信. 关于这些天使的状态, 可参看9277节所提到的地方. 由此明显可知,

“不可起誓” 这条禁令是什么意思; 因为 “起誓” 表示确认真理 (3375, 9166节), 确认真理在属灵国度通过运用理性和取自圣言的记忆知识来进行.

“告, 想要拿里衣” 表示争论真理, 以及想要说服别人相信某事不是真的;

“里衣” 表示来自一个属天源头的真理; 因为属天之人会让各人去持守各自的真理, 而不会和他继续理论.

在马太福音的另一处,

“里衣” (tunic, 或译内袍, 内衣, 上衣, 衣服等) 也表示来自一个属天源头的真理:

耶稣差这十二个人去传天国, 说腰袋里不要带金银铜钱; 途中不要带行囊, 不要带两件里衣, 也不要带两双鞋和两个拐杖.(马太福音 10:5, 7, 9, 10)

这些话代表那些处于从主所获得的良善和真理之人根本没有来源于他们自己的任何良善或真理, 相反他们所拥有的一切真理和良善皆来自主. 因为十二个门徒代表所有处于来自主的良善和真理之人, 在抽象意义上代表源于主的一切爱之良善和一切信之真理 (3488, 3858节的末尾,6397节).

“腰袋里的金银铜钱” 和 “行囊” 表示源于自我, 而非源于主的良善和真理;

“里衣, 鞋和拐杖” 表示来自主的真理和良善:

“里衣” 表示内层真理, 或来自一个属天源头的真理,

“鞋” 表示外层真理, 或属世层中的真理 (1748, 6844节),

“拐杖” 表示真理的能力 (4876, 4936, 6947, 7011, 7026节). 然而,

“两件里衣”,

“两双鞋” 和 “两个拐杖” 表示既来源于主, 也来源于自我的真理及其能力. 他们被允许有一件里衣, 一双鞋和一个拐杖, 这一事实明显可见于马可福音 (6:8, 9) 和路加福音 (9:2, 3).

一旦从这些例子知道 “里衣” 表示什么, 那么 “主的里衣” 表示什么就显而易见了; 对此, 我们在约翰福音中读到:

他们就拿衣服分为四份, 每兵一份; 又拿里衣. 这件里衣原来没有缝儿, 是从上头整片织成的. 他们就说, 我们不要撕开, 只要拈阄, 看是谁的. 这要应验经上的话说, 他们彼此分了我的外衣, 为我的里衣拈阄. 兵丁果然做了这事.(约翰福音 19:23, 24; 诗篇 22:18)

若运用在某种程度上被光照的理性想一想, 谁看不出这一切表示神性事物? 否则经上怎会在大卫诗篇中预言它们呢? 然而, 没有内义, 因而没有从内义所获得的知识, 没有人知道它们表示什么; 也就是说, 没有人知道 “衣服”,

“拈阄”,

“分它们”,

“里衣”, 它 “原来没有缝儿”, 或 “从上头整片织成”, 以及 “士兵” 分别表示什么. 从内义明显可知,

“衣服” 表示真理,

“主的衣服” 表示神性真理;

“拈阄” 和 “分它们” 表示把这些真理拆散并驱散它们 (9093节);

“里衣” 表示从神性属天层发出的属灵层的神性真理, 与 “亚伦的内袍” 所表相同, 因为亚伦代表主; 它 “原来没有缝儿”, 或 “从上头整片织成” 与描述亚伦内袍的 “织工” 所表相同. 里衣没有分开表示直接从属天层的神性真理发出的属灵层的神性真理无法被驱散, 因为这真理是圣言的内在真理, 就是诸如与天上的天使同在的那种.

当经上说 “兵丁做了这事” 时, 意思是说, 这事是那些本应为真理而争战的人, 也就是有圣言在中间的犹太人行出的, 但他们具有这样的性质, 他们会驱散它. 因为他们虽有圣言, 却不愿从圣言知道主就是弥赛亚, 是那要到来的神的儿子. 他们也不愿知道关于圣言内在意义的任何事, 只想知道外在意义; 他们还抽取外在意义用来服务于他们自己的爱, 这些爱都是对自我和世界的爱, 他们还由此用来支持从这些爱中涌出的欲望.

“分主的衣服” 就表示这些事; 因为凡他们对主所行的, 都代表那时在他们当中的神性真理和神性良善的状态; 因此, 他们对待神之真理的方式就是他们对待主的方式. 在世时的主就是神性真理本身 (参看 9199节的末尾,9315节的末尾节所提到的地方).

3021. 'Put now your hand under my thigh' means being bound, as regards its power, to the good of conjugial love. This is clear from the meaning of 'the hand' as power, dealt with in 878, and from the meaning of 'the thigh' as the good of conjugial love, dealt with in what follows. A binding of this good to that power is indeed the meaning, as is clear from the consideration that those who were bound by an obligation to carry out some matter connected with conjugial love put their hand, according to ancient custom, under the thigh of the one to whom they were so bound, and in so doing swore by him. This was done because 'the thigh' meant conjugial love, and 'the hand' power, or the full extent of whatever one's capability might be. For all parts of the human body correspond to spiritual and celestial things in the Grand Man, which is heaven, as shown in 2996, 2998, and will in the Lord's Divine mercy be shown more extensively later on. The thighs themselves, together with the loins, correspond to conjugial love. Those things were well known to the most ancient people, and for that reason so many customs came down from them, including that of putting their hands under the thigh when being bound by an obligation to carry out something connected with the good of conjugial love. Their knowledge of such things, which was valued most highly by the ancients, and belonged among the chief things that constituted their knowledge and intelligence, is totally lost today, so much so that not even the existence of any such correspondence is known, and for this reason people will probably be astounded that such things are meant by that custom. Here, because the subject is the betrothal of Isaac his son to another member of Abraham's family, and the oldest servant was called on to perform that task, this custom was therefore followed.

[2] It has been stated that 'the thigh', because of its correspondence, means conjugial love, and this may also be seen from other places in the Word, for example, from the procedure to be followed when a woman was accused by her husband of adultery, in Moses,

The priest shall make the woman take the oath of a curse, and the priest shall say to the woman, Jehovah will make you a curse and an oath in the midst of your people, when Jehovah makes your thigh fall away and your belly swell. When he has made her drink the water, then it will happen, if she has defiled herself and committed a trespass against her husband, that the water causing the curse will enter into her and become bitter, and her belly will swell, and her thigh will fall away; and the woman will be a curse in the midst of her people. Numbers 5:21, 27.

'The falling away of the thigh' means the evil of conjugial love, which is adultery. Every other detail in the same procedure had some specific meaning, so that not even the smallest detail fails to embody something, though anyone reading the Word who has no concept of its sacredness will wonder why such things are included there. It is because 'the thigh' means the good of conjugial love that the expression 'those coming out of the thigh' is used frequently, as in a reference to Jacob,

Be fruitful and multiply; a nation and a company of nations will be from you, and kings will go out from your thighs. Genesis 35:11.

And elsewhere in the same author,

Every soul coming with Jacob to Egypt, who came out of his thigh. Genesis 46:26; Exodus 1:5.

And in a reference to Gideon, Gideon had seventy sons, who came out of his thigh. Judges 8:30.

[3] Since 'the thigh' and 'the loins' mean the things that belong to conjugial love they also mean those that belong to love and charity, the reason being that conjugial love underlies every other kind of love, see 686, 2733, 2737-2739. These all have the same source - the heavenly marriage - which is a marriage of good and truth, regarding which see 2727-2759. For 'the thigh' means the good of celestial love and the good of spiritual love, as may be seen from the following places: In John,

He who sat on the white horse had on His robe and on His thigh the name written, King of kings, and Lord of lords. Revelation 19:16.

'He who sat on the white horse' is the Word, and so the Lord, who is the Word, see 2760-2762. 'Robe' means Divine Truth, 2576, and for that reason He is called 'King of kings', 3009. From this it is evident what 'the thigh' means, namely the Divine Good which flows from His love, on account of which He is also named 'Lord of lords', 3004-3011. And this being the Lord's essential nature, it is said that He had a name written on His robe and on His thigh, for 'name' means essential nature, 1896, 2009, 2724, 3006.

[4] In David,

Gird Your sword on Your thigh, O Mighty One, in Your glory and honour! Psalms 45:3.

This refers to the Lord. 'Sword' stands for truth engaged in conflict, 2799, 'thigh' for the good of love. 'Girding the sword on the thigh' means that the truth which He was to use in the fight was allied to the good of love. In Isaiah,

Righteousness will be the girdle of His loins, and truth the girdle of His thighs. Isaiah 11:5.

This too refers to the Lord. Because 'righteousness' has reference to the good that flows from love, 2235, it is called 'the girdle of His loins', while 'truth' because it comes from good, is called 'the girdle of His thighs'. Thus 'loins' is used in reference to the love within good, and 'thighs' to the love within truth.

[5] In the same prophet'

None will be weary, and none will stumble in Him. He will not slumber nor sleep. Nor has the girdle of His thighs been loosed, nor the thong of His shoes torn away. Isaiah 5:27.

This refers to the Lord. 'The girdle of His thighs' stands, as above, for the love within truth. In Jeremiah Jehovah told the prophet to buy a linen girdle and put it over his loins but not dip it in water. He was then told to go away to the Euphrates and hide it in a cleft of the rock. When he went back at a later time to retrieve it from that place it was spoiled, Jeremiah 13:1-7. 'A linen girdle' stands for truth, but the placing of it over his loins was representative of the fact that truth was the outward expression of good. Anyone may see that these actions are representative. Their meaning however cannot be known except from correspondences, which will in the Lord's Divine mercy be dealt with at the ends of certain chapters further on.

[6] It is similar with the meaning of the things seen by Ezekiel, Daniel, and Nebuchadnezzar: Ezekiel saw,

Above the firmament that was above the heads of the cherubim, in appearance like a sapphire stone, there was the likeness of a throne, and above the likeness of a throne, there was a likeness, as the appearance of a Man (Homo) upon it above. And I saw as it were the shape of fiery coals, as the shape of fire, within it round about. From the appearance of His loins and upwards, and from the appearance of His loins and downwards, I saw as it were the appearance of fire, whose brightness was round about it like the appearance of the rainbow which is in the cloud on the day of rain; so was the appearance of the brightness round about, thus was the appearance of the likeness of the Glory of Jehovah. Ezekiel 1:26-28.

This scene was clearly representative of the Lord and His kingdom. 'The appearance of His loins upwards and the appearance, of His loins downwards' is descriptive of His love, as is evident from the meaning of 'fire' as love, 934, and from the meaning of 'brightness' and of 'the rainbow' as wisdom and intelligence from that love, 1042, 1043, 1053.

[7] Daniel saw,

A man clothed in linen whose loins were girded with gold of Uphaz, and whose body was like tarshish, ¹ and whose face was like the appearance of lightning and whose eyes were like fiery torches, and whose arms and feet were like the shine of burnished bronze. Daniel 10:5-6.

What each of these expressions means - the loins, the body, the face, the eyes, the arms, and the feet - does not become clear to anyone except from representations and correspondences involved in these. From these it is evident that in what Daniel saw the Lord's heavenly kingdom was represented, in which Divine Love constitutes the loins, and 'the gold of Uphaz' with which He was girded, the good resulting from wisdom that is grounded in love, 113, 1551, 1552.

[8] In Daniel: Nebuchadnezzar saw a statue whose head was fine gold, breast and arms silver, belly and thighs bronze, feet partly iron, partly clay, Daniel 2:32-33. This statue represented consecutive states of the Church. The head of gold represented the first state, which was celestial because it was a state of love to the Lord; the breast and arms of silver represented the second state, which was spiritual because it was a state of charity towards the neighbour; the belly and thighs of bronze represented the third state, which was a state of natural good meant by 'bronze', 425, 1551 - natural good being love or charity towards the neighbour as this exists on a lower level than spiritual good - while the feet of iron and clay were the fourth state, which was a state of natural truth meant by 'iron', 425, 426, and also a state involving complete lack of cohesion with good, which is meant by 'clay'.

From all this one may see what is meant by the thighs and loins, namely conjugial love primarily, and from this love every genuine kind of love, as is evident from the places quoted and also from Genesis 32:25, 31-32; Isaiah 20:2-4; Nahum 2:1; Psalms 69:23; Exodus 12:11; Luke 12:35-36. The thighs and loins also mean in the contrary sense those loves that are the reverse of conjugial love and all genuine loves, namely self-love and love of the world, 1 Kings 2:5-6; Isaiah 32:10-11; Jeremiah 30:6; 48:37; Ezekiel 29:7; Amos 8:10.

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