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※ (주3). Both in the wholes and particulars of the Word there is an internal or spiritual sense (n. 1143, 1984, 2135, 2333, 2395, 2495, 4442, 9048, 9063, 9086).

9086

소나 나귀가 거기에 빠지면 And an ox or an ass shall fall in there.

That this signifies which perverts good or truth in the natural, is evident from the signification of “to fall,” as being to pervert (of which below); from the signification of “an ox,” as being the affection of evil in the natural, thus evil therein (of which above, n. 9065); and from the signification of “an ass,” as being truth in the natural (n. 2781, 5492, 5741, 7024, 8078). That “to fall into a pit,” when said of good and truth in the natural, which are signified by “ox and ass,” denotes to pervert, is plain from what is contained in the following verse, where amendment by means of truth is treated of, which can be effected with perverted goods and truths, but not with those that have been extinguished; for when good or truth is perverted, it still remains, although explained in a perverted manner.

[2] “To fall” also denotes to fall by mischance. Because this was signified by “falling into a pit,” therefore it was said by the Lord:

또 그들에게 이르시되 너희 중에 누가 그 아들이나 소가 우물에 빠졌으면 안식일에라도 곧 끌어내지 않겠느냐 하시니 (눅14:5) Which of you shall have an ass or an ox fall into a well, and will not straightway draw him out on the Sabbath day? (Luke 14:5).

This was said by the Lord when He healed on the Sabbath day the man who had the dropsy. In that church, the Sabbath day was most holy because it signified the heavenly marriage, which is the conjunction of good and truth from the Lord (n. 8495, 8510); consequently healings were performed by the Lord on the Sabbath day, because “healing” involved the healing of the spiritual life; and the disease of dropsy the perversion of truth and good; thus “healing” involved the amendment and restoration of perverted truth. For all the Lord’s miracles involved and signified states of the church (n. 8364), as in general do all Divine miracles (n. 7337). Hence then it is that the Lord said, “Which of you shall have an ass or an ox fall into a well, and will not straightway draw him out on the Sabbath day?” by which was signified in the spiritual sense what has been said; for whatsoever the Lord spoke, He spoke from the Divine, and therefore there is an internal sense in each word (n. 9048, 9063). By “a well” in this passage the like is signified as by “a pit,” namely, falsity (see n. 1688). And as “a pit” denotes falsity, therefore also when the Lord spoke about the falsities of the church, He said:

그냥 두라 그들은 맹인이 되어 맹인을 인도하는 자로다 만일 맹인이 맹인을 인도하면 둘이 다 구덩이에 빠지리라 하시니 (마15:14) If the blind lead the blind, both shall fall into a pit (Matt. 15:14).

“A blind man” denotes one who is in erroneous ideas; and “falling into a pit” denotes to pervert truth. These things were spoken in comparisons; but in the Word all the comparisons are taken from significatives (n. 3579, 8989).

[3] They who believe that the Divine holiness which is in the Word lies hidden there no deeper than in the sense which appears in the letter, in these and other passages of the Word, see holiness from no other source than from faith that all things of the Word were Divinely inspired, and that there are inexplicable arcana therein known to God alone. But they who are not in this faith despise the Word, merely because the style is in appearance more humble than is the style which is adapted to the genius of the world, such as is to be found with many writers ancient and modern. But let them know that a Divine holiness lies hidden in each and all things of the Word, but it consists in the fact that each and all things treat of the Lord, of His kingdom, and His church. These are things most holy, because they are Divine from the Lord, wherein there is thus eternal life, according to the words of the Lord in John:

살리는 것은 영이니 육은 무익하니라 내가 너희에게 이른 말은 영이요 생명이라 (요6:63) The words that I speak unto you are spirit, and are life (John 6:63).

But these most holy Divine things stand open before the angels in heaven, because these do not apprehend the Word naturally according to the literal sense; but spiritually according to the internal sense. Men also would apprehend the Word according to this sense if they lived an angelic life, that is, a life of faith and love. The things which are contained in the internal sense of the Word are no other than those which the genuine doctrine of the church teaches. The genuine doctrine of the church teaches the Lord, faith in Him, love to Him, and love of the good which is from Him. This love is charity toward the neighbor (n. 6709, 6710, 8123). They who live this life are enlightened by the Lord, and see the holy things of the Word; as by no means do others (see the preface to Genesis 18).

※ (주3). Both in the wholes and particulars of the Word there is an internal or spiritual sense (n. 1143, 1984, 2135, 2333, 2395, 2495, 4442, 9048, 9063, 9086).

9063

그 이에 대한 보상으로 그를 놓아 줄지니라 He shall let him go free for his tooth.

That this signifies that it can no longer serve the internal man, is evident from the signification of “letting go free,” as being to dismiss from service, thus no longer to serve (as above, n. 9061); and from the signification of “tooth,” as being the sensuous (of which just above, n. 9062). How the case herein is can be known from what was shown just above (n. 9061) concerning the state of the internal man when the external has been injured. The case is similar with the sensuous when it is injured, for this is the ultimate in the natural man (that this also must be regenerated in order that the man may be fully regenerated, see n. 6844, 6845, 7645). That these statutes which were enacted concerning the eye and the tooth of a manservant or a maidservant, contain in them arcana which no one can see except by means of the internal sense, can be seen by everyone. For without some secret reason what would be the sense of decreeing that servants should be let go free for their eye or their tooth, and not for the sake of other members, when these should be injured or destroyed? But the secret reason is apparent when it is known what is signified in the spiritual sense by an “eye” and by a “tooth.” When this is known, the reason for the statute comes to light.

※ (주3). Both in the wholes and particulars of the Word there is an internal or spiritual sense (n. 1143, 1984, 2135, 2333, 2395, 2495, 4442, 9048, 9063, 9086).

4442

세겜의 아버지 하몰은 야곱에게 말하러 왔으며 And Hamor the father of Shechem went out unto Jacob to speak with him.

That this signifies a consultation about the truth of that church is evident from the representation of Hamor the father of Shechem as being the truth of the ancients (see n. 4430, 4431); from the representation of Jacob as being the external ancient church (n. 4439); and from the signification of “speaking with him” as being to consult. Hence by these words is signified a consultation about the truth of that church.

[2] He who does not know that names in the Word signify things will wonder that by the words “Hamor the father of Shechem went out unto Jacob to speak with him” is signified a consultation of the truth of the church that existed among the ancients with the truth that was in accordance with the ancient church that was to be set up anew among the descendants of Jacob; but this will excite no surprise in anyone who knows that such is the nature of the internal sense of the Word, nor in those who have learned from the books of the ancients their manner of writing; for it was customary with them to set forth things as speaking together, such as wisdom, intelligence, knowledges, and the like; and also to give them names by which such things were signified. The gods and demigods of the ancients were nothing else, and so were the personages whom they devised in order to present their subjects in a historical form.

[3] The sages of old took this custom from the ancient church, which was spread over much of the Asiatic world (n. 1238, 2385); for the people of the ancient church set forth sacred things by means of representatives and significatives. The ancient church, however, received this from the mouth of the most ancient people, who were before the flood (n. 920, 1409, 1977, 2896, 2897); and these from heaven, for they had communication with heaven (n. 784, 1114–1125); and the first heaven, which is the last of the three, is in such representatives and significatives. This is the reason why the Word was written in such a style. But the Word has this peculiar feature, not possessed by the writings of the ancients, that each of the subjects in a continuous series represents the celestial and spiritual things of the Lord’s kingdom, and in the supreme sense the Lord himself; even the historicals themselves being of the same character; and—what is more—they are real correspondences, and these continuous through the three heavens from the Lord.