4424# 主上面引用的话在内在意义上包含什么，无需解释就能明白，因为主在那里不是通过代表性和象征性的方式说话，而是通过比喻的方式。只需要解释最后一节经文的含义，即"要把他分开，将他的份和假冒为善的人同列；在那里必要哀哭切齿了"。"要把他分开"象征与良善和真理的分离和移除。那些拥有良善和真理知识的人，如那些在教会内部却生活邪恶的人，当他们被从这些知识中移除时，就被称为"被分开"。因为在来生，良善和真理的知识会从他们那里被分离，他们被保持在邪恶中，因此也在伪谬中。
这样做的原因有二：一是防止他们通过良善和真理的知识与天堂交流，又通过邪恶及由此而来的伪谬与地狱交流，从而悬挂在两者之间；二是防止他们亵渎良善和真理，这种亵渎发生在真和善与恶和伪混合时。这也是主对那把银子埋在地里的人所说的话的意思：
夺过他这一千，给那有一万的。因为凡有的，还要加给他，叫他有余；没有的，连他所有的也要夺过来。（《马太福音》25:28-29；《马太福音》13:12；《马可福音》4:25；《路加福音》8:18）
【2】"将他的份和假冒为善的人同列"表示这样的人将与那些外表上在教义方面显得持守真理、在生活方面显得行善，但内心却不信任何真理也不愿行任何良善的人共享同样的命运。这些假冒为善的人就是这样被区分出来的。当他们的外在被剥去（如同在来生对所有人所做的那样），他们内在的真实本性就会显露出来，即他们既无信仰也无仁义。他们之所以表现出这些外在的品质，只是为了引诱他人以获取荣誉、利益和名声。在荒废的教会中的人几乎都是这样的情况：他们有外在的形式但缺乏内在的实质，因此他们的内在生命被淹没，正如刚才在4423节中所解释的那样。
【3】"在那里必要哀哭切齿了"表示他们在来生的状态，其中"哀哭"代表与邪恶相关的状态，而"切齿"则代表与伪谬相关的状态。在圣言中，"牙齿"象征最低层的自然物，在其真正意义上代表真理，而在相反意义上则代表伪谬。"牙齿"与这些概念相对应，而"切齿"则象征伪谬与真理之间的冲突。
那些只停留在自然层面，仅凭感官谬见行事，除非亲眼所见否则不相信任何事物的人，被称为"在切齿中"。在来生，他们也会感觉自己处于这种状态，并从他们的谬见对信仰的真理作出结论。在关于良善和真理已荒废的教会中，这样的人非常普遍。同样的意义也在其它经文中通过"切齿"表达出来，例如：
惟有本国的子民竟被赶到外边黑暗里去，在那里必要哀哭切齿了。(《马太福音》 8:12 )
这里"本国的子民"指的是那些在荒废教会中的人；"黑暗"代表伪谬（参4418节），因为他们处在黑暗中，如同前面提到的浓雾中；而"切齿"则代表伪谬与真理的冲突。类似的表述也出现在《马太福音》13:42，50；22:13；25:30以及《路加福音》13:28中。
4424.上面所引用主的话所包含的内容在内义上是显而易见的，无需解释；因为主在此用的是比方，而非代表和有意义的符号。仅阐述最后一节经文的含义，即：“主人要铲除他，定他和假冒为善的人同分。在那里必要哀哭切齿了”。“主人要铲除他”表示脱离并除去良善与真理，因为如教会中人那样知道良善与真理，然而却过着邪恶生活的人在被除去这些知识后，可以说被“铲除了”。因为在来世，良善与真理的知识会从他们那里被分离出去，他们便被限制在邪恶，以及由此产生的虚假当中。这样做是为了防止他们既通过其良善和真理的知识与天堂产生联系，又通过邪恶和由此产生的虚假与地狱产生联系，从而悬在这两者之间；还为了防止他们亵渎良善与真理，因为当良善与真理和虚假与邪恶混在一起时，亵渎的事就会发生。主向那把一千银子藏在地里的人所说的话也表示这个意思：
夺过他这一千来，给那有一万的！因为凡有的，还要加给他；没有的，连他所有的也要夺过来。（马太福音25:28，29）
主在别处（马太福音13:12；马可福音4:25；路加福音8:18）所说的话也具有同样的含义。
“定他和假冒为善的人同分”表示他与那些表面上知道教义方面的真理和生活方面的良善，但内心里却根本不信真理，也不渴慕良善的人，也就是“假冒为善的人”同命运，也就是“同分”。像这样的人就被“铲除”。因此，当外在事物从这些人那里被夺去时，如发生在来世所有人身上的情形，他们便显出他们内在的样子，即丧失信与仁。然而，他们却假装拥有这些，以便赢得别人的注意，获取地位和名利。在被毁的教会中，几乎每个人都是这样，因为他们拥有外在事物，却没有内在事物。因此，这些人的内层被前面（4423节）所描述的洪水吞没。
“哀哭切齿”表示恶人在来世的状态，“哀哭”表示他们在邪恶方面的状态，“切齿”表示他们在虚假方面的状态。因为在圣言中，“牙齿”表示属低级的属世事物，在反面意义上表示它们的虚假。“牙齿”还与这些事物相对应，因此“切齿”是指虚假与真理的碰撞。完全陷入属世事物，并被感官幻觉所产生的观念主宰，并且除了由此所看到的东西外，什么也不信的人可以说就在“切齿”之地；在来世，他们在基于自己的幻觉对信之真理下结论时，觉得自己就在那里。这种人就充斥良善与真理被毁的教会。别处的“切齿”所表相同，如马太福音：
惟有本国的子民，竟被赶到外边黑暗里去，在那里必要哀哭切齿了。（马太福音8:12）
“本国的子民”是指那些在被毁的教会里面的人；“黑暗”表示虚假（4418节），因为他们被上述乌云笼罩时，便处在黑暗中；“切齿”表示虚假与真理在那里碰撞。同样的事也出现在别处（如马太福音13:42，50；22:13；25:30；路加福音13:28）。
Potts(1905-1910) 4424
4424. What the Lord's words quoted above involve in the internal sense may be seen without explication; for the Lord spoke them not so much by representatives and significatives, as by comparatives. There shall be stated merely what is signified by the words of the last verse, namely: "He shall cut him asunder, and appoint his portion with the hypocrites; there shall be wailing and gnashing of teeth." He shall cut him asunder; signifies separation and removal from goods and truths; for they who are in knowledges of good and truth, as are those who are within the church and yet in a life of evil, are said to be "cut asunder" when they are removed from these knowledges. For the knowledges of good and truth are separated from them in the other life, and they are kept in evils, and therefore also in falsities; which is done in order to prevent them from communicating with heaven by the knowledges of truth, and with hell by evils and the derivative falsities, and thus hanging between the two; and also to prevent them from profaning goods and truths, which is done when these are commingled with falsities and evils. The same is also signified by the Lord's words to him who hid the talent in the earth: "Take therefore the talent from him; and give it unto him that hath ten talents; for unto everyone that hath shall be given, and from him that hath not, even that which he hath shall be taken away" (Matt. 25:28, 29); also by what the Lord says in another place in Matthew 13:12; and in Mark 4:25; and in Luke 8:18. [2] And appoint his portion with the hypocrites;
signifies his lot (which is his "portion") with those who outwardly appear to be in truth as to doctrine and in good as to life, but inwardly believe nothing of truth and will nothing of good, who are the "hypocrites." In this manner they are "cut asunder." Therefore when their externals are taken away from them, as takes place with all in the other life, they appear such as they are as to their internals, namely, devoid of faith and charity, of which they nevertheless have made a show in order to win others and acquire honors, gain, and reputation. Those within a vastated church are almost all of this character, for they have externals, but no internals. This is the origin of that inundation of their interiors which has been already spoken of (n. 4423). [3] There shall be wailing and gnashing of teeth; signifies their state in the other life, "wailing," their state as to evils, and "gnashing of teeth," their state as to falsities. For in the Word the "teeth" signify the lowest natural things, in the genuine sense the truths of these natural things, and in the opposite sense their falsities. The teeth moreover correspond to these things, and therefore the "gnashing of teeth" is the collision of falsities with truths. They who are in mere natural things, and who are in these from the fallacies of the senses, and who believe nothing but what they see thereby, are said to be in the "gnashing of teeth," and also in the other life appear to themselves to be so when they draw conclusions from their fallacies concerning the truths of faith. In a church vastated as to good and truth such persons abound. The like is signified elsewhere also by the "gnashing of teeth," as in Matthew:
The sons of the kingdom shall be cast forth into the outer darkness, there shall be wailing and gnashing of teeth (Matt. 8:12);
the "sons of the kingdom" are those who are in a vastated church; the "darkness" is falsities (n. 4418), for they are in darkness when they are in the thick cloud mentioned above; the "gnashing of teeth" is the collision of falsities therein with truths. In like manner elsewhere, as in Matt. 13:42, 50; 22:13; 25:30; and Luke 13:28. GENESIS 34
1. And Dinah the daughter of Leah, whom she bare unto Jacob, went out to see the daughters of the land. 2. And Shechem the son of Hamor the Hivite, the prince of the land, saw her, and took her, and lay with her, and forced her. 3. And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spoke upon the heart of the damsel. 4. And Shechem said unto Hamor his father, saying, Get me this girl for a woman. 5. And Jacob heard that he had defiled Dinah his daughter; and his sons were with his acquisition in the field; and Jacob was silent until they came. 6. And Hamor the father of Shechem went out unto Jacob to speak with him. 7. And the sons of Jacob came from the field as they heard it, and the men were grieved, and they were very angry, because he had wrought folly in Israel, in lying with Jacob's daughter, and so it ought not to be done. 8. And Hamor spoke with them, saying, Shechem my son, his soul longs for your daughter, give her I pray to him for a woman. 9. And share kinships with us; give your daughters to us, and take our daughters to you. 10. And ye shall dwell with us, and the land shall be before you, dwell ye, and range through it trading, and get you possession therein. 11. And Shechem said unto her father and unto her brothers, Let me find grace in your eyes, and what ye say unto me I will give. 12. Multiply upon me exceedingly dowry and gift, and I will give as ye say unto me; and give me the damsel for a woman. 13. And the sons of Jacob answered Shechem and Hamor his father in fraud, and spoke, because he had defiled Dinah their sister. 14. And they said unto them, We cannot do this word, to give our sister to a man that hath a foreskin, because this would be a reproach unto us. 15. Nevertheless in this will we consent to you, if ye be as we to circumcise for you every male. 16. We will both give our daughters to you, and will take your daughters to us, and we will dwell with you, and we will be for one people. 17. And if ye will not listen unto us to circumcise, we will even take our daughter and go. 18. And their words were good in the eyes of Hamor, and in the eyes of Shechem Hamor's son. 19. And the lad delayed not to do the word, because he was well pleased in Jacob's daughter; and he was honored above all the house of his father. 20. And Hamor and Shechem his son came unto the gate of their city, and spoke unto the men of their city, saying, 21. These men are peaceable with us, and let them dwell in the land, and range through it trading, and behold the land is broad in spaces before them; let us take their daughters to us for women, and let us give our daughters to them. 22. Nevertheless in this will the men consent to us to dwell with us, to be for one people, in every male being circumcised to us, even as they are circumcised. 23. Their acquisition, and their purchase, and all their beast, will they not be ours? Only let us consent to them, and they will dwell with us. 24. And they listened to Hamor and to Shechem his son, all that went out of the gate of his city; and they circumcised every male, all that went out of the gate of his city. 25. And it came to pass on the third day, when they were in pain, that the two sons of Jacob, Simeon and Levi, brothers of Dinah, took each his sword, and came upon the city boldly, and slew every male. 26. And they slew Hamor and Shechem his son at the edge of the sword, and took Dinah out of Shechem's house, and went forth. 27. The sons of Jacob came upon those who were pierced, and plundered the city, because they had defiled their sister. 28. Their flocks and their herds and their asses, and whatever was in the city, and whatever was in the field, they took;
29. And all their wealth, and all their babe, and their women, they took captive and made a prey of, and all that was in the house. 30. And Jacob said to Simeon and to Levi, Ye have troubled me, to make me to stink to the inhabitant of the land, to the Canaanite and the Perizzite; and I am mortals [few] of number, and they will be gathered together upon me, and will smite me, and I shall be destroyed, I and my house. 31. And they said, Shall he make our sister as a harlot?
Elliott(1983-1999) 4424
4424. What the Lord's words quoted above embody in the internal sense becomes clear without explanation, for at this point the Lord uses comparisons rather than representatives and meaningful signs. Only the meaning of the words of the final verse has to be stated - 'He will cut him off and assign him his part with the hypocrites, where there is wailing and gnashing of teeth'.
He will cut him off means separation and removal from goods and truths, for people who have a knowledge of what is good and true, as those within the Church do, but who lead a life of evil are said to be cut off when that knowledge is removed from them; for in the next life their knowledge of good and truth is separated from them and they are restricted to evils and derivative falsities also. The reason why this takes place is so that they do not communicate with heaven through their knowledge of good and truth and with hell through their evil and consequent falsity, and thereby are left hanging between the two. A further reason is so that they do not profane goods and truths, as happens when these are mixed together with falsities and evils. The same is also meant by the Lord's words addressed to the one who hid his talent in the earth,
Take the talent from him and give it to him who has ten talents, for to everyone who has, it will be given, so that he may have in abundance; but from him who has not, even what he has will be taken away. Matt 25:28, 29.
And what the Lord says elsewhere has the same meaning - Matthew 13:12; also Mark 4:25, and Luke 8:18.
[2] And assign him his part with the hypocrites means that his lot, meant by 'part', lies with those who outwardly give the appearance of knowing the truth so far as doctrine is concerned, and of cherishing good so far as life is concerned, but who inwardly have no belief at all in truth nor any desire at all for good, who are 'the hypocrites'. People like this have become 'cut off' in the sense described here. Consequently when external things are taken away from these people, as happens to all in the next life, they are seen to be what they are like internally - people devoid of faith and charity. Yet they have pretended to have these, so that, capturing the attention of others, they could earn themselves positions of importance, monetary gain, and reputation. Within the Church that has become ruined virtually everyone is like this, for they have things that are external but none that are internal. Hence the interior aspects of those people are engulfed in the deluge described immediately above in 4423.
[3] Where there will be wailing and gnashing of teeth means their state in the next life, 'wailing' that state as regards evils, and 'gnashing of teeth' that state as regards falsities, for 'teeth' in the Word means lowest natural things - in the genuine sense truths going with these, and in the contrary sense falsities going with them. Teeth also correspond to those things. For these reasons 'the gnashing of teeth' means the clash of falsities and truths. People immersed in wholly natural things and governed by ideas resulting from sensory illusions, believing nothing which they do not see by means of these, are said to be where there is 'the gnashing of teeth', and in the next life seem to themselves to be there when they draw conclusions about the truths of faith on the basis of their own illusions. A Church in which good and truth have been brought to ruin teems with people such as these. The same is meant again in other places by the gnashing of teeth, as in Matthew,
The sons of the kingdom will be thrown into outer darkness, where there will be wailing and gnashing of teeth. Matt 8:12.
'The sons of the kingdom' means those within the ruined Church.
'Darkness' means falsities, 4418, for they are in darkness when surrounded by the dark cloud mentioned above. 'The gnashing of teeth' means the clash of falsities with truths there. The same matter occurs in other places, such as Matthew 13:42, 50; 22:13; 25:30; and Luke 13:28.
Latin(1748-1756) 4424
4424. Quid verba (o)Domini supra allata in sensu interno involvunt, constare potest absque explicatione; Dominus enim ibi non per repraesentativa et significativa ita locutus est, sed per comparativa; solum quid verba ultimi versus significant, dicendum, quod nempe, `Dividet eum, et partem ejus cum hypocritis ponet; ibi est {1} planctus et stridor dentium': Dividet eum significat separationem et remotionem a bonis et veris; qui enim in cognitionibus boni et veri sunt ut sunt illi qui intra Ecclesiam, et tamen in vita mali, illi dicuntur dividi, (o)cum removentur ab illis; nam cognitiones boni et veri ab illis (o)in altera vita separantur, et tenentur in malis et inde quoque in falsis; causa est ne per cognitiones boni et veri communicent cum caelo, et per mala et inde falsa communicent cum inferno, et sic pendeant inter utrumque; tum quoque ne bona et vera profanent {2}, quod fit cum commiscentur cum falsis et malis: tale quoque significatur per verba Domini ad illum qui abscondidit talentum in {3} terra, Tollite ab eo talentum, et date habenti decem talenta;habenti namque omni {4} dabitur, ut abundet; ab eo autem qui non habet, etiam quod habet, auferetur {5}, Matth. xxv 28, 29;
tum per illa quae Dominus dicit (o)alibi apud Matthaeum xiii 12;
(o)tum apud Marcum iv 25; (o)et apud Lucam viii 18. [2] Et partem ejus cum hypocritis ponet significat sortem ejus quae est `pars,' cum illis qui extrinsecus apparent in vero quoad doctrinam, et in bono quoad vitam, sed intrinsecus nihil veri credunt, (c)et nihil boni volunt, qui sunt hypocritae; illi (o)ita divisi sunt;
quapropter cum auferuntur illis externa ut fit ab omnibus in altera vita, apparent quales sunt quoad interna, quod nempe absque fide et charitate; has usque praetulerunt, ob causam ut captarent alios ad faenerandum honores, lucrum et famam {6}: qui intra Ecclesiam vastatam sunt, paene omnes tales sunt; externa enim habent sed nulla interna; inde illis inundatio interiorum, de qua mox supra n. 4423. [3] Ibi erit {7} planctus et stridor dentium significat statum illorum in altera vita, `planctus' statum quoad mala, et `stridor dentium' statum quoad falsa; `dentes' enim in Verbo significant infima naturalia, in genuino sensu illorum vera, et in opposito sensu illorum falsa; etiam `dentes' correspondent illis;
propter `stridor dentium' est collisio falsorum cum veris; qui in meris naturalibus sunt et in illis ex fallaciis sensuum et nihil credunt quod non inde vident, illi dicuntur `in stridore dentium' esse, et quoque in altera vita apparent sibi esse, tum de veris (o)fidei ex fallaciis suis concludunt: in Ecclesia quoad bonum et verum vastata, abundant tales: simile etiam significatur alibi per stridorem dentium, ut apud Matthaeum, Filii regni ejicientur in tenebras exteriores, ibi erit planctus et stridor dentium, viii 12;
`filii regni' sunt qui in {8} Ecclesia vastata; `tenebrae' sunt falsa, n. 4418, in tenebris enim sunt, cum in nimbo nebuloso, de quo supra; `stridor dentium' est collisio falsorum cum veris ibi:
pariter alibi, ut apud Matthaeum xiii 42, 50; xxii 13; xxv 30; et Luc. xiii 28. @1 erit$ @2 prophanentur$ @3 i suum$ @4 omne AI$ @5 i ab eo$ @6 ex causa (faenerarent del) ut faenerarent honorem, lucrum, famam, et sic (captandi del) captarent alios$ @7 Gk estai, but n. 4422 has est$ @8 ab$
CAPUT XXXIV 1 . Et exivit Dinah, filia Leae, quam peperit Jacobo, ad videndum filias terrae. 2. Et vidit illam Shechem filius Hamoris Hivaei, principis terrae, et sumpsit eam, et cubuit cum ea, et compressit eam. 3. Et adhaerebat anima illius in Dinam, filiam Jacobi, et amavit puellam, et locutus super cor puellae. 4. Et dixit Shechem ad Hamor patrem suum, dicendo, Accipe mihi natam hanc ad mulierem. 5. Et Jacob audivit, quod polluerit Dinam, filiam suam; et filii ejus erant cum acquisitione {1} ejus in agro; et tacuit Jacob usque ad venire illos. @1 pecore Sch$ 6. Et exivit Hamor pater Shechemi ad Jacobum, ad loquendum cum eo. 7. Et filii Jacobi venerunt ab agro, ut audire illos; et doluerunt viri, et exarsit illis valde, quia stultitiam fecit in Israele, ad cubandum cum filia Jacobi, et ita non fiet. 8. Et locutus Hamor cum illis dicendo, Shechem filius meus desiderat anima illius in filiam vestram, detis quaeso eam illi ad mulierem. 9. Et affinitates societis cum nobis, filias vestras detis nobis, et filias nostras accipiatis vobis. 10. Et cum nobis habitetis, et terra erit coram vobis, habitate, negotiando pervagamini eam, et possidete in ea. 11. Et dixit Shechem ad patrem ejus, et ad fratres ejus, Inveniam gratiam in oculis vestris, et quod dicitis ad me, dabo. 12. Multiplicate super me valde dotem et donum, et dabo quemadmodum dicitis ad me, et detis mihi puellam ad mulierem. 13. Et responderunt filii Jacobi Shechemo et Hamori patri illius in fraude, et locuti sunt, quia polluit Dinam sororem illorum. 14. Et dixerunt ad illos, Non possumus facere verbum hoc, dare sororem nostram viro cui praeputium, quia opprobrium hoc nobis. 15. Verumtamen in hoc consentiemus vobis, si sitis sicut nos, ad circumcidendum vobis omnem masculum. 16. Et dabimus filias nostras vobis, et filias vestras accipiemus nobis, et habitabimus cum vobis, et erimus in populum unum. 17. Et si non audiatis ad nos ad circumcidendum, et sumemus filiam nostram, et ibimus. 18. Et bona fuerunt verba illorum in oculis Hamoris, et in oculis Shechemi filii Hamoris. 19. Et non tardavit puer facere verbum, quia beneplacuit in filia Jacobi; et ille honoratus prae omnibus domus patris sui. 20. Et venit Hamor, et Shechem filius illius ad portam urbis suae, et locuti ad viros urbis suae, dicendo, 21. Viri illi pacifici ii cum nobis, et habitent in terra, et negotiando pervagentur eam, et terra ecce lata spatiis coram illis, filias illorum accipiamus nobis ad feminas, et filias nostras demus illis. 22. Verumtamen in hoc consentient nobis viri ad habitandum cum nobis, ad esse in populum unum, in circumcidi nobis omnem masculum, quemadmodum illi circumcisi. 23. Acquisitio illorum, et emptio illorum, et omnis bestia illorum, annon nobis illa? tantummodo consentiamus illis, et habitabunt cum nobis. 24. Et audiverunt ad Hamorem et ad Shechemum filium illius omnes egredientes portam urbis ejus, et circumciderunt omnem masculum, omnes egredientes portam urbis illius. 25. Et factum in die tertio, in esse illos dolentes, et acceperunt duo filii Jacobi Shimeon et Levi, fratres Dinae, quisque gladium suum, et venerunt super urbem confidenter, et occiderunt omnem masculum. 26. Et Hamorem et Shechemum filium illius occiderunt ad os gladii, et sumpserunt Dinam e domo Shechemi, et exiverunt. 27. Filii Jacobi venerunt super confossos, et depraedati urbem, quod polluerint sororem suam. 28. Greges illorum, et armenta illorum, et asinos illorum, et quicquid in urbe, et quicquid in agro, sumpserunt. 29. Et omnes opes illorum, et omnem infantem illorum, et feminas illorum captivarunt et depraedati, et omne quod in domo. 30. Et dixit Jacob ad Shimeon et ad Levi, Perturbastis me, ad fetere faciendum me habitatori terrae, Canaanaeo et Perizzaeo, et ego mortales numeri; et congregabuntur super me, et percutient me, et perdar ego et domus mea. 31. Et dixerunt, An sicut meretricem faciet sororem nostram?