5044# “监狱长交托”象征在试探状态下由真理掌管。这可以从“长（官）”或“首领”的意义理解为首要的真理，因此具有统治性；而“监狱”则象征因伪谬导致的荒废，因此也代表试探（参5038，5039，5043节）。在试探中，主的真理会流入人的思想，管理并引导他们的思维。当他们陷入疑惑甚至绝望时，这真理会扶持他们。统治的真理是他们从圣经或教义中学到并在内心确认的真理。虽然其他真理在试探中也会被唤起，但并不统治他们的内在。有时，这种统治的真理并不显现在意识中，而是隐藏在模糊中却仍然发挥作用；因为主的神性流入其中，保持心灵的内在在其上，所以当它显露出来时，处于试探中的人就会得到安慰并从中获得提升。
【2】试探中引导人的并非真理本身，而是与真理相关的情感。主通过这种情感来引导那些处于试探中的人，因为神性只会流入与情感相关的事物。内在人格中植入并深根的真理，必须通过情感才能实现；没有情感的参与，真理无法被植入或深根。通过情感植入的真理会依附于情感，并且通过情感被唤起。当这种真理被唤起时，它总是伴随着与之相连的情感，而这种情感是人的回应性情感。
正因为试探中的人具有这种状态，所以任何人在进入属灵试探之前，必须已经达到成年阶段，并且吸收了一些可以用来引导他的真理。如果没有这些真理，他将无法承受试探，并且他的后续状态会比试探前更糟。因此，可以看出，在试探状态中引导人的真理，正是“监狱长”所象征的意义。
【3】“首领”或“长官”象征首要的真理，因为“王”在内义中代表真理本身（参1672，1728，2015，2069，3009，3670，4575，4581，4789，4966节）。因此，“首领”因隶属于“君王”，便象征真理的首要部分。关于“首领”或“长官”的这一象征意义，可参1482和2089节。虽然在其它经文中对此未充分说明，但这里可以引用一些相关内容加以阐释。
因有一婴孩为我们而生，有一子赐给我们，政权必担在他的肩头上；他名称为……和平的君。他的政权与平安必加增无穷。（以赛亚书9:6-7）
这段经文讲述了主的神性。“政权在肩头上”象征从主而来的所有神圣真理在天堂的运行，因为天堂根据从良善而来的真理被划分为不同的统治，因此天使也被称为“统治者”。“平安”象征天堂中从内在深处影响良善与真理的祝福状态（参3780节）。因此，主被称为“和平的君”，并且被描述为“他的政权与平安必加增无穷”。
【4】琐安的首领真是愚昧，法老最有智慧的谋士成了愚蠢的人；你们怎么敢对法老说：“我是智慧人的子孙，是古代君王的后裔”呢？……琐安的首领成了愚昧，挪弗的首领受了迷惑；他们使埃及走错了路，这个民族的支柱也摇动了。（《以赛亚书》19:11，13）
这里讲到埃及，而“埃及”象征教会的事实性知识（参4749节），也就是自然层面的真理，它是秩序中的最末位。因此，这里埃及被称为“支派的房角石”；因为“支派”象征所有真理的整体（参3858，3862，3926，3939，4060节）。但在这里，“埃及”指的是那些扭曲了教会真理的事实性知识，也就是秩序中最末位的被篡改的真理。这些被篡改的真理被称为“琐安的首领”和“挪弗的首领”。他们自称是“古代君王的后裔”，是因为这些事实性知识原本源于古教会的真理；而这些真理由“君王”所象征（如上所示），古教会的真理则由“古代的君王”所象征。
【5】亚述并不存心正直，他们的意图也不正直；他们的心思是要毁灭和剪除许多国家。他们说：“我的首领岂不都是君王吗？”（《以赛亚书》10:7-8）
“亚述”象征对神性真理的推理，由此产生伪谬，因此也象征被扭曲的理性（参1186节）。通过推理而产生的被篡改的真理或谬误，并且这些谬误看似完全是真理，这些内容通过亚述所说的“我的首领岂不都是君王吗？”来象征。
“亚述”象征推理，而“首领”和“君王”分别象征首要的谬误和看似完全真实的谬误，这些内容在仅从圣言历史字面意义上理解时是看不出来的，因此也难以相信；尤其是当人心对圣言的神圣内涵持怀疑态度时，只关注表面文字。然而，在内义中，“亚述”仅象征理性和推理；“君王”象征真理，“首领”象征首要的真理。
在天堂中，“亚述”这个名称是未知的，天使也排斥关于“君王”和“首领”的概念。当天使察觉到人心中存在这些概念时，他们会将其转向主，并感知到从主发出的以及属于主的神性真理，即从他的神性良善发出的神性真理。
【6】亚述必倒在非人手的刀下，非人的刀必吞灭他……他的磐石因恐惧而逃去，他的首领因旌旗而惊惶。（《以赛亚书》31:8-9）
这里同样提到埃及，而“埃及”象征教会中被扭曲的事实性知识。从事实性知识对神性真理的推理中产生的谬误与篡改被称为“亚述”；那些被篡改与伪造的真理被称为“首领”。“亚述必倒在刀下”中的“刀”象征与真理对立并摧毁真理的谬误（参2799节）。
法老的力量必成为你们的羞辱，你们投靠埃及的荫下也必成为你们的羞愧。他的首领已在琐安。（《以赛亚书》30:3-4）
“琐安的首领”象征被伪造的真理，因此也象征谬误，如同之前所述。
【7】街道、鹈鹕、猫头鹰和乌鸦将占据它；祂要把虚无的准绳和荒芜的线铅拉在其上；它的贵胄将不在那里，他们将不再被称为国王；它所有的首领都将成为虚无。（《以赛亚书》34:11-12）
“街道、鹈鹕、猫头鹰和乌鸦”象征出现在圣言中神性真理被消灭后所产生的各种谬误；“虚无的准绳和荒芜的线铅”象征真理的荒废与毁灭，而那些主要的伪造真理的谬误则通过“首领”来象征。
我使圣洁的首领成为亵渎，并使雅各成为毁灭之物，以色列成为羞辱之物。（《以赛亚书》43:28）
“使圣洁的首领成为亵渎”象征圣洁真理的被亵渎；教会外在真理与内在真理的被摧毁，通过“使雅各成为毁灭之物，以色列成为羞辱之物”来象征。“雅各”象征教会的外在层面，“以色列”象征教会的内在层面（参4286节）。
【8】坐在大卫宝座上的君王和首领，他们将进入这城的城门，乘坐战车和马匹，他们和他们的首领一同进入。（《耶利米书》17:25）
如果仅从圣言的历史字面意义来理解这一段，就无法知道这些话语中包含的更高层次和更神圣的含义，而仅仅认为这是在描述国王和首领进入城门，乘坐战车和马匹，并由此推断出这象征王国的延续。然而，那些理解圣言内义的人会知道，这里“城”象征耶路撒冷，即主的属灵国度（参2117，3654节）；“君王”象征神性真理（如前所述）；“首领”象征首要的真理；“大卫的宝座”象征主的天堂（参1888节）；“乘坐战车和马匹”象征教会的属灵智慧与聪明（参2760，2761，3217节）。
【9】剑要攻击迦勒底人……和巴比伦的居民，以及他们的首领和智者；剑要攻击说谎者……剑要攻击他们的马匹和战车。（《耶利米书》50:35-37）
“剑”象征真理与谬误之间的斗争，以及谬误对真理的毁灭（参2799，4499节）；“迦勒底人”象征那些亵渎真理的人，“巴比伦的居民”象征亵渎良善的人（参1182，1283，1295，1304，1307，1308，1321，1322，1326，1327节）；“首领”象征那些被曲解的主要真理；“马匹”象征教会的理解，“战车”象征教会的教义，对它们的毁灭通过“剑攻击马匹和战车”来象征。
【10】主在他发怒中，何竟遮蔽锡安的女子！他将以色列的华美从天扔在地上；在他发怒的日子并不记念自己的脚凳。主吞灭了雅各一切的住处，并不顾惜；他发怒倾覆犹大的保障，使这保障坍塌在地；他辱没这国和其中的首领……城门陷入地内，他毁坏折断门闩；君王和首领被列国掳去。（《耶利米哀歌》2:1-2，9）
“锡安的女子”和“犹大的女子”象征属天教会，这里象征被毁灭的教会；“国”象征教会中的教义真理（参2547，4691节）；“君王”象征真理本身，“首领”象征主要的真理。
【11】我们的皮肤因饥荒的暴风雨变黑，像炉子的烟灰；锡安的妇女被凌辱，犹大城中的少女受虐；首领被他们的手吊挂。（《耶利米哀歌》5:10-12）
“首领被他们的手吊挂”象征真理被亵渎，因为“吊挂”代表对亵渎的定罪；正因吊挂象征这种定罪，所以律法中也有类似的规定。
当百姓随从巴力毗珥行淫，并敬拜他们的神时，耶和华吩咐将首领悬挂在太阳前，使耶和华的怒气可以转消。（《民数记》25:1-3，4）
“随从巴力毗珥行淫并敬拜他们的神”象征敬拜的亵渎。
王要悲哀，首领要披上惊恐的衣服，地上百姓的手都要发颤；我必按他们的行为待他们。（《以西结书》7:27）
“王”象征真理的总体意义，“首领”象征主要的真理。
【12】在他们中间的首领将被人肩上抬着，在黑暗中出去。他们要挖通墙壁，从那里带他出去；他的脸要蒙住，使他看不见地面。（《以西结书》12:12）
这里的“首领”并非实际的首领，而是象征教会的真理。“被人肩上抬着，在黑暗中出去”表示教会的真理被完全带入伪谬之中，因为“黑暗”象征伪谬。“脸要蒙住”表示真理被完全遮蔽，不再显现。“使他看不见地面”表示教会的真理完全消失，因为“地面”象征教会（参662，1066，1067，1262，1413，1607，1733，1850，2117，2118，2928，3355，4447，4535节）。
以色列人必多日独居，无君王，无首领，无祭祀，无柱像，无以弗得，也无家中的神像。（《何西阿书》3:4）
这里“多日独居，无君王，无首领”表示教会在一段时间内没有真理的总体意义（“君王”）和主要的真理（“首领”）。“无祭祀”象征敬拜的缺失。“无柱像，无以弗得，也无家中的神像”象征教会中敬拜的象征和形式完全消失。
【13】王的女儿全然荣美，她的衣服是用金线编织的，她要穿着刺绣的衣服被带到王面前。你的子孙将接替你的列祖，你要立他们在全地作首领。”（《诗篇》45:14，15，17）
这里的“王的女儿”象征主的属灵国度。这个国度因主的神圣真理而称为属灵国度，通过“金线编织和刺绣的衣服”来描述。“子孙”象征这个国度中的真理，这些真理来自主的神圣，被称为“首领”，即主要的真理。
在《以西结书》中提到的“首领”及其在新耶路撒冷和新地的所有权（《以西结书》45:3；47:7， 8，17；46:8，10，12，16，18；48:21），象征主的神圣真理。这里的“新耶路撒冷”“新圣殿”和“新地”象征主在天上和地上的国度，这些通过在圣经中其它地方的象征性描述来表现。
5044.“监狱长”表在试探状态中进行掌管的真理。这从“长”和“监狱”的含义清楚可知：“长”（prince，经上或译首领、君、君王、族长、王子等）是指首要真理，因而是指进行掌管的真理，如下文所述；“监狱”是指虚假的消磨或荒废，因而是指试探，如前所述（5038，5039，5043节）。必须先讨论一下何谓在试探状态下进行掌管的真理。对经历试探的所有人来说，真理从主那里正在流入；这真理掌管并主导他们的思维，每当他们陷入怀疑，甚至感到绝望时，便鼓舞他们。这真理就是那进行掌管的真理，是他们从圣言或教义所学来，并且自己已经确认的那种真理。诚然，在这种时候，其它真理也能被回想起来；但这些真理并不主导内层。有时，进行掌管的真理并未清晰地呈现在理解力面前，而是藏在模糊中；然而，它仍进行掌管。因为主的神性流入这进行掌管的真理，并在如此行的过程中将心智的内层保持在它掌控的范围内；因此，当它出来进入光明时，经历试探的这个人便从它得到安慰，并被它鼓舞。
主掌管那些经历试探之人所用的，不是这真理本身，而是对它的情感；因为神性只流入那些属于情感的事物。被植入并扎根于人之内层的真理是通过情感被植入并扎根下来的；没有情感，绝没有任何东西在那里生长。通过情感被植入并扎根下来的真理紧紧依附于心智，并通过对它的情感被回想起来。此外，当这真理被如此回想起来时，它便表现为与它结合的情感；这情感就是此人相应的情感。由于这就是经历试探之人的情形，所以没有人被允许进入任何属灵的试探，除非他已成年，并如此获得能主导他的某种真理。若没有这种真理，他会在试探中倒下；在这种情况下，他末后的景况比先前更不好。从这些事可以看出，“监狱长”所表示的在试探状态下进行掌管的真理是什么意思。
“长”（prince，经上或译首领、君、君王、族长、王子等）之所以表示首要真理，是因为“王”在内义上表示真理本身（参看1672，1728，2015，2069，3009，3670，4575，4581，4789，4966节）；因此，“长”（prince，经上或译首领、君、君王、族长、王子等）因是王的主要臣宰，或王的儿子，故表示那真理的首要特征。“长”（prince，经上或译首领、君、君王、族长、王子等）具有这种含义（参看1482，2089节）；然而，由于这两段没有从圣言中的许多其它经文说明这层含义，所以此处引用一些经文。以赛亚书：
因有一婴孩为我们而生，有一子赐给我们；政权必担在祂的肩头上-和平的君。祂的政权与平安必加增无穷。（以赛亚书9:6-7）
这论及主。“担在祂肩头上的政权”是指源于祂的天堂里的一切神性真理；因为天堂照着源于良善的真理而被分为各个独立君国，这也解释了为何天使被称为“君”。“平安”表示天堂里蒙福的状态，这种状态从至内层感染良善与真理（3780节）。这就是为何主被称为“和平的君”，又为何经上说“祂的政权与平安必加增无穷”。
同一先知书：
琐安的首领，法老大有智慧的谋士极其愚昧。你们怎敢对法老说，我是智慧人的儿子，我是古王的子孙？琐安的首领都变为愚昧，挪弗的首领都受了迷惑；当支派房角石的，使埃及人走错了路。（以赛亚书19:11，13）
这论及埃及，埃及表示教会的记忆知识（4749节），因而表示属世真理，也就是次序的最末和最低层。由于同样的原因，埃及在此被称为“支派房角石”，因为“支派”是指整体上真理的各个方面或一切事物（3858，3862，3926，3939，4060节）。但在这段经文中，“埃及”是指败坏教会真理的记忆知识，因而是指被歪曲的处于次序最低层的真理，这真理由“琐安的首领”和“挪弗的首领”来表示。他之所以自称“是古王的子孙”，是因为埃及的记忆知识来自古教会的真理。“王”表示真理本身，如前所示；“古王”表示古教会的真理。
又：
亚述却不这样思想；他心里并不这样打算；他心里倒想毁灭、剪除不少的民族。因为他说，我的首领不都是君王吗？（以赛亚书10:7-8）
“亚述”表示推理神性真理，虚假由此产生，因而表示败坏的推理（1186节）。“他说，我的首领不都是君王吗”表示被如此歪曲的真理，也就是通过推理产生，并看上去完全就像的真理的虚假。只要人的心智专注于历史的字义，他就无法看出，因而相信“亚述”表示推理，他那 “为君王的首领”表示被视为至高真理的首要虚假。他若不肯接受这种观念：神性的圣言里面有比字义上所看到的更神圣、更普遍的某种东西，则更不相信这一点。然而，就内义而言，在圣言中，“亚述”无非表示理性和推理，“王”表示真理本身，“首领”表示真理的首要特征。天堂里的人对亚述一无所知，天使也将对王和首领的观念从自己那里抹去；当在人里面察觉到它时，他们便将它转向主，并理解为从主发出并属于天堂里的主之物，即从祂的神性良善发出的神性真理。
又：
亚述人必倒在剑下，并非人的；有剑，并非人的，要将他吞灭；他的磐石必因惊吓挪去，他的首领必因大旗惊惶。（以赛亚书31:8-9）
这也论及埃及，埃及表示被败坏的教会的记忆知识。“亚述”表示基于记忆知识对于神性真理的推理，这推理导致败坏和歪曲；“首领”表示这些被败坏和歪曲的真理；让亚述倒下的“剑”是指与真理进行争战并毁灭真理的虚假（2799，4499节）。又：
法老的力量必作你们的羞辱；投在埃及的荫下，要为你们的惭愧，他们的首领已在琐安。（以赛亚书30:3-4）
“琐安的首领”表示被歪曲的真理，因而表示歪曲，如前所述。
又：
鹈鹕、箭猪却要占据它；猫头鹰、乌鸦要住在其间；祂必将空虚的准绳、混沌的线铊拉在其上。让他们召它那里没有一国的贵胄，它的所有首领也都归于无有。（以赛亚书34:11-12）
“鹈鹕”、“箭猪”、“猫头鹰”和“乌鸦”表示当圣言中的神性真理被视为一文不值时所产生的虚假的不同种类；“空虚的准绳和混沌的线铊”表示真理的荒凉和荒废；“首领”表示虚假，对于此处所描述的人来说，它们就是首要真理。又
我要辱没圣所的首领，使雅各成为咒诅，使以色列成为辱骂。（以赛亚书43:28）
“辱没圣所的首领”表示亵渎神圣真理；“使雅各成为咒诅，使以色列成为辱骂”表示外在和内在教会的真理的毁灭；“雅各”是指外在教会，“以色列”是指内在教会（参看4286节）。
耶利米书：
那时就有坐大卫宝座的君王和首领，他们与他们的首领，或坐车，或骑马进入这城的各门。（耶利米书17:25）
凡根据历史意义理解此处圣言的人不可能知道有比以下观念更深层、更神圣的东西隐藏在这些话里面，即：君王和首领或坐车，或骑马通过城门进入，他由此总结出所指的是这国的持续时间。但人若知道“城”、“君王”、“首领”、“大卫的宝座”、“坐车”、“骑马”在内义上分别表示什么，就会看出这段描述含有更深层、更神圣的东西；因为“城”或耶路撒冷表示主的属灵国度（2117，3654节）；“君王”表示神性真理，如前所示；“首领”表示真理的首要特征；“大卫的宝座”表示主的天堂（1888节）；“坐车和骑马”表示教会的属灵理解（2760，2761，3217节）。
又：
有剑临到迦勒底人和巴比伦的居民并她的首领与智慧人。有剑临到说谎的人。有剑临到她的马匹、车辆。（耶利米书50:35-37）
“剑”表示与虚假争战的真理，并与真理争战并荒废它的虚假（2799，4499节）；“迦勒底人”表示那些亵渎真理的人；“巴比伦的居民”表示那些亵渎良善的人（1182，1283，1295，1304，1307，1308，1321，1322，1326，1327e节）；“首领”表示虚假，对这种人来说，这些虚假是首要的真理；“马匹”表示教会所拥有的理解，“车辆”表示教会的教义，“有剑临到马匹、车辆”表示对这些的荒废。
又：
主何竟发怒，使云遮蔽锡安城！主吞灭雅各一切的住处，并不顾惜；祂发怒拆毁犹大女子的保障，使这保障坍倒在地；祂辱没这国和其中的首领；锡安的门，都陷入地内，祂将门闩毁坏折断。君王和首领落在列族中。（耶利米哀歌2:1-2，9）
“锡安和犹大的女子”表示属天教会，在此是指这被毁的教会；“国”表示其中的教义真理（2547，4691节）；“君王”表示真理本身，“首领”表示这真理的首要特征。
又：
因饥饿爆发，我们的皮肤就黑如炉。他们在锡安玷污妇人，在犹大的城邑玷污处女，他们吊起首领的手。（耶利米哀歌5:10-12）
“首领的手被吊起”表示真理遭到亵渎，因为“吊起”代表亵渎的诅咒；由于这种代表，当这百姓随从巴力毗珥犯奸淫，并拜他们的神时，耶和华吩咐将族长对着日头悬挂（民数记25:1-4）；因为随从随从巴力毗珥犯奸淫，并拜他们的神就是亵渎神圣。以西结书：
君王要悲哀，官长要披凄凉为衣，那地人民的手都发颤；我必照他们的行径待他们。（以西结书7:27）
此处“王”同样表示总体上的真理，“官长”表示它的首要特征。
又：
他们中间的君必在天黑的时候将物件搭在肩头上带出去。他们要挖通了墙，从其中带出去。他必蒙住脸，眼看不见地。（以西结书12:12）
显而易见，“君”在此并非表示一个君，而表示教会的真理；当论及这真理，经上说它“必在天黑的时候将物件搭在肩头上”时，意思是说，尽全力在虚假当中传下真理，因为“黑暗”表示虚假；“蒙住脸”表示根本看不见真理；他“眼看不见地”表示丝毫看不见教会的东西；“地”表示教会（参看662，1066，1068，1262，1413，1607，1733，1850，2117，2118e，2928，3355，4447，4535节）。何西阿书：
以色列人也必坐多日，无君王、无首领、无祭祀、无柱像、无以弗得、无家中的神像。（何西阿书3:4）
诗篇：
王女在里面极其荣华，她的衣服是用金线绣的。她要穿锦绣的衣服，被引到王前；你的子孙要接续你的列祖，你要立他们在全地作王子。（诗篇45:13-16）
“王女”表示主的属灵国度，它凭主的神性真理而被称为祂的属灵国度，在此被描述为“她的衣服是用金线绣的”和“锦绣的衣服”；“子孙”是指源于主的神性的那国的真理，这些真理必作“王子”，也就是首要真理或真理的首要特征。以西结书（44:3；45:7，8，17；46:8，10，12，16，18；48:21）所描述的“君王”（prince）（即他和他在新耶路撒冷和新地的地业）表示总体上源于主之神性的真理；因为那里的“新耶路撒冷”、“新殿”和“新地”表示主在天上和地上的国度；在以西结书，这国通过诸如在圣言其它部分所见到的那类代表来描述。
Potts(1905-1910) 5044
5044. And the prince of the prison house. That this signifies truth governing in a state of temptations, is evident from the signification of a "prince," as being primary truth, thus the governing truth, of which presently; and from the signification of a "prison house" as being the vastation of falsity, and consequently temptation (of which above, n. 5038, 5039, 5043). What is meant by truth governing in a state of temptations must first be told. With all who are in temptations there flows in truth from the Lord, which rules and governs the thoughts and raises up the sufferers whenever they fall into doubts and even into despair. This governing truth is that truth and such truth as they have learned from the Word or from doctrine, and have confirmed in themselves. Other truths are indeed at such times also called to mind, but they do not govern the interiors. Sometimes the truth which governs is not presented visibly before the understanding, but lies hid in obscurity, yet it still governs; for the Divine of the Lord flows into it, and thus keeps the interiors of the mind in it, and therefore when it comes into light, the person who is in temptation receives consolation and is relieved. [2] It is not this truth itself, but the affection of it, by which the Lord governs those who are in temptations; for the Divine flows only into those things which are of the affection. The truth which is implanted and rooted in a man's interiors is implanted and rooted by affection, and not at all without affection; and the truth which has been implanted and rooted by affection, clings there, and is recalled by affection; and when this truth is so recalled, it presents the affection that is conjoined with it, which is the man's reciprocal affection. As such is the case with the man who is in temptations, therefore no one is admitted into any spiritual temptation until he reaches adult age, and has thus become imbued with some truth by which he can be governed; otherwise he sinks under the temptation, and then his latter state is worse than the first. From these things it may be seen what is meant by truth governing in a state of temptations, which is signified by the "prince of the prison house." [3] That a "prince" denotes primary truth, is because a "king" in the internal sense signifies truth itself (see n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4789, 4966); hence "princes," because they are the sons of a king, signify the primary things of that truth. That "princes" have this signification may be seen above in n. 1482 and 2089, but as this was not there proved from many other passages in the Word, some may be cited here. In Isaiah:
Unto us a Child is born, unto us a Son is given; and the principality shall be upon His shoulder-the Prince of peace. Of the multiplying of His principality and peace there shall be no end (Isa. 9:6-7);
which is said of the Lord. The "principality upon the shoulder" is all Divine truth in the heavens from Him; for the heavens are distinguished into principalities according to truths from good, whence also the angels are called "principalities." Peace is a state of blessedness in the heavens, affecting with good and truth from the inmosts (n. 3780); hence the Lord is called the "Prince of peace," and it is said that "of the multiplying of His principality and peace there shall be no end." [4] Again in the same prophet:
The princes of Zoan are foolish, the wise, the counselors of Pharaoh. How say ye unto Pharaoh, I am the son of the wise, the son of the kings of antiquity? The princes of Zoan are become fools, the princes of Noph are deceived; and they have seduced Egypt, the corner stone of the tribes (Isa. 19:11, 13);
treating of Egypt, by which is signified the memory-knowledge of the church (n. 4749), thus natural truth, which is the ultimate of order; wherefore also Egypt is here called the "corner stone of the tribes," for the "tribes" are all things of truth in one complex (n. 3858, 3862, 3926, 3939, 4060). But in this passage "Egypt" is the memory-knowledge which perverts the truths of the church, thus truths in the ultimate of order falsified, which are the "princes of Zoan" and the "princes of Noph." He calls himself the "son of the kings of antiquity," because the memory-knowledges in Egypt were from the truths of the Ancient Church. The truths themselves are signified by "kings," as was shown above, and the truths of the Ancient Church are signified by the "kings of antiquity." [5] Again:
Asshur thinketh not right, and his heart doth not meditate right; for his heart is to destroy, and to cut off nations not a few. For he saith, Are not my princes kings? (Isa. 10:7-8);
"Asshur" denotes reasoning about Divine truths, from which come falsities, thus perverse reasoning (n. 1186). The truths thus falsified, or falsities, which are produced by reasoning and which appear as the veriest truths, are signified by his saying, "Are not my princes kings?" That "Asshur" is reasoning, and that his "princes who are kings" are primary falsities which are believed to be the veriest truths, cannot be seen and thence believed so long as the mind is kept in the historic sense of the letter, and still less if it is in the negative as to there being anything more holy and more universal in the Divine Word than what appears in the letter; and yet in the internal sense by "Asshur" nothing else than reason and reasoning is understood in the Word, and by "kings" truths themselves, and by "princes" the primary things of truth. Nothing is known in heaven of Asshur, and the angels also reject from themselves the idea of a king and a prince; and when they perceive it in man, they transfer it to the Lord, and perceive that which proceeds from the Lord and is the Lord's in heaven, namely, the Divine truth from His Divine good. [6] Again:
Asshur shall fall with the sword, not of a man; and the sword, not of a man, shall devour him; his rock shall also pass away by reason of dread, but his princes shall be dismayed by the ensign (Isa. 31:8-9);
also said of Egypt, which is the memory-knowledge of the church perverted. Reasoning from memory-knowledges about Divine truths, from which come perversion and falsification, is "Asshur," these truths perverted and falsified are the "princes," the "sword with which Asshur shall fall" is falsity battling with and vastating truth (n. 2799, 4499). Again:
The strength of Pharaoh shall become to you for a shame, and the trust in the shadow of Egypt for a reproach, when his princes shall be in Zoan (Isa. 30:3-4);
the "princes in Zoan" denote truths falsified, thus falsities, as above. [7] Again:
The pelican and the bittern shall possess it; and the owl and the raven shall dwell therein; he shall stretch over it the line of emptiness, and the plummet of a waste. The nobles thereof are not there, they shall call a kingdom, and all her princes shall be nothing (Isa. 34:11-12);
the "pelican," the "bittern," the "owl," and the "raven," denote the different kinds of falsity which come into existence when the Divine truths that are in the Word become of no account. The desolation and vastation of truth are signified by the "line of emptiness, and the plummet of a waste;" and the falsities, which to them are primary truths, are signified by "princes." Again:
I will render profane the princes of holiness, and I will give Jacob for a curse, and Israel for reproaches (Isa. 43:28);
"to profane the princes of holiness" denotes to profane holy truths; the extirpation of the truth of the external and the internal church is signified by "giving Jacob for a curse, and Israel for reproaches"; that "Jacob" is the external church, and "Israel" the internal, may be seen above (n. 4286). [8] In Jeremiah:
There shall enter in by the gates of this city kings and princes sitting upon the throne of David, riding in chariot and on horses, they and their princes (Jer. 17:25);
one who here understands the Word in the historic sense, cannot be aware that the words store within them anything more deep and holy than that kings and princes would enter in by the gates of the city in chariots and on horses, and he gathers from it that the duration of the kingdom is referred to; but he who knows what a "city," "kings," "princes," the "throne of David," and "riding in chariot and on horses" signify in the internal sense, sees there things more deep and holy; for the "city" or Jerusalem signifies the spiritual kingdom of the Lord (n. 2117, 3654); "kings" signify Divine truths (as shown above); "princes," the primary things of truth; the "throne of David," the heaven of the Lord (n. 1888); "riding in chariot and on horses," the spiritual understanding of the church (n. 2760, 2761, 3217). [9] Again:
O sword against the Chaldeans, and against the inhabitants of Babylon, and against her princes and against her wise men. O sword against the liars. O sword against her horses and against her chariots (Jer. 50:35-37);
a "sword" denotes truth fighting against falsity, and falsity fighting against truth and vastating it (n. 2799, 4499); the "Chaldeans" denote those who profane truths; and the "inhabitants of Babylon," those who profane good (n. 1182, 1283, 1295, 1304, 1307, 1308, 1321, 1322, 1326, 1327e); "princes" denote the falsities which to such are primary truths; "horses," the intellectual of the church, and "chariots," its doctrine, the vastation of which is signified by a "sword against the horses and against the chariots." [10] Again:
How doth the Lord in His anger cloud over the daughter of Zion! The Lord hath swallowed up, He hath not spared, all the habitations of Jacob; He hath destroyed in His wrath the stronghold of the daughter of Judah; He hath cast them forth to the earth; He hath profaned the kingdom and the princes thereof; the gates have sunk into the earth, and He hath broken the bars in pieces; the king and the princes are among the nations (Lam. 2:1-2, 9);
the "daughter of Zion and of Judah" denotes the celestial church, here this church destroyed; the "kingdom," the truths of doctrine therein (n. 2547, 4691); the "king," the truth itself, and the "princes," its primaries. [11] Again:
Our skins have been blackened like an oven, because of the storms of famine. They ravished the women in Zion, the virgins in the cities of Judah, the princes were hanged up by their hand (Lam. 5:10-12);
"the princes being hanged up by their hand" denotes that truths are profaned, for hanging represented the damnation of profanation; and because of this representation, it was also commanded when the people committed whoredom after Baalpeor and worshiped their gods, that the princes should be hanged up before the sun (Num. 25:1-4); for to commit whoredom after Baalpeor, and to worship their gods, was to profane worship. In Ezekiel:
The king shall mourn, and the prince shall be clothed with astonishment, and the hands of the people of the land shall be terrified; I will deal with them after their way (Ezek. 7:27);
where the "king" in like manner denotes truth in general, and the "prince," its primaries. [12] Again:
The prince that is in the midst of them shall be borne upon the shoulder in the dark, and shall go forth; they shall dig through the wall to bring out through it; he will veil over his faces that he see not the earth at his eye (Ezek. 12:12);
that a "prince" here does not mean a prince, but the truth of the church, is very manifest; and when it is said of this that it shall be "borne on the shoulder in the dark," it means that with all their might it should be conveyed down among falsities, for "darkness" is falsities; "to veil over the faces" denotes that truth should not be seen at all; his "not seeing the earth at his eye," means that nothing of the church would be seen. (That the "earth" is the church may be seen above, n. 662, 1066, 1068, 1262, 1413, 1607, 1733, 1850, 2117, 2118e, 2928, 3355, 4447, 4535.) In Hosea:
The sons of Israel shall sit many days, there is no king, and no prince, and no sacrifice, and no pillar, and no ephod, and no teraphim (Hos. 3:4). [13] And in David:
The king's daughter is all glorious within; and of inweavings of gold is her garment, in needlework shall she be brought to the king; instead of thy fathers shall be thy sons, thou shalt set them for princes in the whole earth (Ps. 45:13-16);
the "king's daughter" is the Lord's spiritual kingdom, which is called His spiritual kingdom from the Lord's Divine truth, here described by her garment of inweavings of gold and of needlework; "sons" are the truths of that kingdom which are from the Lord's Divine, which must be "princes," that is, primary truths. The "prince" who together with his possessions in the New Jerusalem and in the new earth is described in Ezekiel (44:3; 45:7, 8, 17; 46:8, 10, 12, 16, 18; 48:21) signifies in general the truth which is from the Lord's Divine; for by the "New Jerusalem," the "new temple," and the "new earth" there, is meant the Lord's kingdom in heaven and on earth, which is there described by representatives such as are found in other parts of the Word.
Elliott(1983-1999) 5044
5044. 'And the governor of the prison-house gave' means the truth governing in a state of temptations. This is clear from the meaning of 'the governor (or the prince)' as the primary and so governing truth, dealt with below; and from the meaning of 'the prison-house' as the laying waste of falsity, and therefore temptation, dealt with above in 5038, 5039, 5043. What the truth governing in a state of temptations is must first be discussed. With all who are undergoing temptations truth from the Lord is flowing in, and this truth rules and governs their thoughts, uplifting them every time they are given to doubt and also to feelings of despair. This truth is what that governing truth is, and it is the kind of truth which they have learned from the Word and from doctrine and which they themselves have confirmed. Other kinds of truth may also be called on at such times, but these do not govern those persons interiorly. Sometimes the truth governing them does not make itself clearly visible in their understanding but lies obscured, yet continues to govern. For the Lord's Divine flows into that governing truth and in so doing keeps the interior parts of the mind within its domain, so that when it comes out into the light the person undergoing temptation receives comfort from it and is uplifted by it.
[2] Not the actual truth but an affection for it is what the Lord uses to govern those undergoing temptations; for the Divine does not flow into anything except that which is regarded with affection. Truth that has been implanted and become rooted in a person interiorly has been implanted and become rooted there through affection. Absolutely nothing grows there without affection. Truth that has been implanted and become rooted through affection sticks in the mind, and it is recollected through an affection for it. Furthermore when that truth is recollected it also manifests the affection attached to it, an affection which in that person is a reciprocal one. This being what goes on in a person who undergoes temptations, no one is therefore allowed to experience any spiritual temptation until he reaches adult years and so has acquired some truth by means of which he may be governed. Without that truth he goes under, in which case his latter state is worse than his former one. From all this one may see what is implied by the truth governing in a state of temptations, meant by 'the governor of the prison-house'.
[3] The reason 'a prince (or a governor)' means a primary truth is that 'a king' in the internal sense means the truth itself, 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4789, 4966, and consequently because 'princes' are the king's chief subjects the primary features of that truth are meant by them. For this meaning of 'princes', see 1482, 2089; yet because those two paragraphs have not shown that meaning from other places in the Word, let some be introduced here: In Isaiah,
To us a boy is born, to us a son is given, on whose shoulder will be the governmenta - the prince of peace, increasing governmentb and peace [to which] there will be no end. Isa 9:6, 7.
This refers to the Lord. 'The government upon his shoulder' means all Divine Truth in the heavens originating in Him, for the heavens are distinguished into separate principalities in keeping with the varieties of truth derived from good, which also explains why angels are called principalities. 'Peace' means the state of bliss in the heavens which inmostly affects what is good and true, 3780. This is why the Lord is called 'the prince of peace' and why it speaks of Him 'increasing government and peace to which there will be no end'.
[4] In the same prophet,
The princes of Zoan are foolish, the wise counsellors of Pharaoh. How do you say to Pharaoh, I am a son of the wise, a son of the kings of old? The princes of Zoan have become fools, the princes of Noph deluded, and they have led Egypt astray, the corner-stone of the tribes. Isa 19:11, 13.
This refers to Egypt, by which the Church's factual knowledge is meant, 4749, and so natural truth, which is the last and lowest degree of order. For the same reason Egypt is here called 'the corner-stone of the tribes', for by 'the tribes' are meant all aspects of truth in their entirety, 3858, 3862, 3926, 3939, 4060. Here however 'Egypt' is factual knowledge that perverts the truths known to the Church, and so is truths in the lowest degree of order that have been falsified, meant by 'the princes of Zoan and the princes of Noph'. The reason Egypt calls itself 'a son of the kings of old' is that the factual knowledge which existed in that land had its origin in the truths known to the Ancient Church. Actual truths are meant by 'kings', as shown above, and the truths known to the Ancient Church by 'the kings of old'.
[5] In the same prophet,
Asshur does not think what is right and his heart does not consider what is right, for his heart is to destroy, and to cut off nations not a few, for he says, Are not my princes kings? Isa 10:7, 8.
'Asshur' stands for reasoning about Divine truths which gives rise to falsities, and so stands for perverted reason, 1186. Truths falsified in this way, that is, falsities, which are the product of reasoning and look altogether like truths, are meant when Asshur says 'Are not my princes kings?' As long as a person's mind is fixed on the historical sense of the letter he cannot see or consequently believe that 'Asshur' means reasoning, and that 'princes who are kings' means major falsities which are regarded as supreme truths. Still less can he believe this if he refuses to entertain the idea that there is something holier and more universal within the Divine Word than that which is seen in the literal sense. Yet in the internal sense 'Asshur' is used to mean in the Word nothing else than reason and reasoning, and 'kings' to mean actual truths, 'princes' the primary features of truth. Also, those in heaven have no knowledge as to what or who 'Asshur' may be, besides which angels put away from themselves the idea of a king or a prince; and when they detect this idea residing with man they transfer it to the Lord and then perceive that which goes forth from the Lord and which is the Lord's in heaven, namely His Divine Truth going forth from His Divine Good.
[6] In the same prophet,
Asshur will fall by the sword, not of man (vir), and a sword, not of man (homo), will devour him. Also his rock will pass away by reason of terror, and his princes will be dismayed by the ensign. Isa 31:8, 9.
This too refers to Egypt, by which the Church's factual knowledge once it has been perverted is meant. Reasoning based on known facts regarding Divine truths which leads to perversion and falsification is meant by 'Asshur', those perverted and falsified truths being 'his princes'. 'The sword by which Asshur will fall' is falsity engaged in conflict with truth and bringing about the devastation of it, 2799, 4499.
In the same prophet,
The strength of Pharaoh will become shame for you, and trust in the shadow of Egypt ignominy, when his princes will be in Zoan. Isa 30:3, 4.
'Princes in Zoan' stands for truths that have been falsified, and so stands for falsities, as above.
[7] In the same prophet,
The spoon-bill and the duck will possess it, and the owl and the raven will dwell in it; and he will stretch over it the line of emptiness, and the plumb-line of a waste place. Let them call its nobles who are not there a kingdom, and all its princes will be nothing. Isa 34:11, 12.
'The spoon-bill', 'the duck', 'the owl', 'the raven' stand for varieties of falsity which arise when Divine truths in the Word are rendered valueless. The desolation and laying waste of truth is meant by 'the line of emptiness and the plumb-line of a waste', while the falsities, which are primary truths so far as the people described here are concerned, are meant by 'its princes'. In the same prophet,
I will render the princes of holiness profane, and I will give Jacob to utter destruction and Israel to reproaches. Isa 43:28.
'Rendering the princes of holiness profane' refers to holy truths. The annihilation of the truth known to the Church - the internal Church and the external - is meant by 'giving Jacob to utter destruction and Israel to reproaches', 'Jacob' being the external Church and 'Israel' the internal, see 4286.
[8] In Jeremiah,
There will enter through the gates of this city kings and princes seated on the throne of David, riding in chariots and on horses, they and their princes. Jer. 17:25.
Anyone who understands the Word at this point according to its historical sense cannot know that anything deeper and holier lies hidden within these words than the idea that kings and princes will enter through the gates of the city in chariots and on horses, from which he gathers that the duration of the kingdom is meant. But one who is aware of what is meant by 'city' in the internal sense, and what is meant by 'kings', 'princes', 'the throne of David', and 'riding in chariots and on horses' sees deeper and holier matters in this description. For 'the city', which is Jerusalem, means the Lord's spiritual kingdom, 2117, 3654; 'kings' Divine Truths, as shown above; 'princes' the primary features of truth; 'the throne of David' the Lord's heaven, 1888; and 'riding in chariots and on horses' the existence in the Church of a spiritual understanding, 2760, 2761, 3217.
[9] In the same prophet,
O sword against the Chaldeans and against the inhabitants of Babel, and against its princes and against its wise men! O sword against the liars! O sword against its horses and against its chariots! Jer 50:35-37.
'Sword' stands for truth engaged in conflict with falsity, and for falsity in conflict with truth and laying it waste, 2799, 4499. 'The Chaldeans' stands for those who profane truths, and 'the inhabitants of Babel' for those who profane good, 1182, 1283, 1295, 1304, 1307, 1308, 1321, 1322, 1326, 1327 (end). 'Princes' stands for falsities, which to such people are primary truths. 'Horses' stands for the Church's possession of understanding, and 'chariots' for its doctrinal teaching, the laying waste of these being meant by 'a sword against its horses and against its chariots'.
[10] In the same prophet,
How in His anger the Lord covers the daughter of Zion with a cloud! The Lord has swallowed up - He has not spared - all the dwelling-places of Jacob. He has destroyed in His wrath the strongholds of the daughter of Judah; He has cast them down to the ground; He has profaned the kingdom and her princes. The gates have sunk into the ground; He has broken in pieces her bars; her king and princes are among the nations. Lam 1:1, 2, 9.
'The daughter of Zion and Judah' stands for the celestial Church, in this case for that Church when it has been destroyed. 'The kingdom' stands for the truths of doctrine there, 2547, 4691, 'king' for truth itself, and 'princes' for the primary features of this truth.
[11] In the same prophet,
Our skins have been blackened like an oven because of the storms of famine; they have ravished women in Zion, virgins in the cities of Judah. Princes have been hung up by their hands. Lam 5:10-12.
'Princes hung up by their hands' stands for the fact that truths have been made profane, for being hung up represented the damnation brought about by profanation. And because being hung up represented that profanation the command was also given that when the people went whoring after Baalpeor and worshipped their gods, the princes were to be hung up before the sun, Num 25:1-4, since 'to go whoring after Baalpeor and to worship their gods' was to make worship profane.
In Ezekiel,
The king will mourn, and the prince will be wrapped in stupidity, and the hands of the people of the land will be all atremble; I will deal with them in their way. Ezek 7:27.
Here likewise 'the king' stands for truth in general, and 'the prince' for the primary features of it.
[12] In the same prophet,
The prince who is in the midst of them will be carried on the shoulder under darkness and will go forth; they will dig through the wall to lead out through it; he will cover his face, so that with the eye he does not see the earth. Ezek 12:12.
Here it is quite evident that 'the prince' does not mean a prince but truth known to the Church. When the words 'will be carried on the shoulder under darkness' are used in reference to it, the meaning is that total power is used to bear away among falsities, 'darkness' meaning falsities. 'Covering the face' means that truth is completely out of sight; 'so that with the eye he does not see the earth' means that nothing of the Church is visible, 'earth' or 'land' meaning the Church, see 661, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 4535. In Hosea,
The children of Israel will sit many days with no king and no prince, and no sacrifice, and no pillar, and no ephod, and no teraphim. Hosea 3:4.
[13] And in David,
All glorious is the king's daughter within, in her clothing with gold interweavings; in embroidered robes she will be led to the king. Instead of your fathers will be your sons; you will set them as princes in the whole earth. Ps 45:13, 14, 16.
'The king's daughter' means the Lord's spiritual kingdom. It is called His spiritual kingdom by virtue of the Lord's Divine truth, which in this instance is described by means of 'clothing consisting of gold interweavings and of embroidered robes'. 'Sons' are the truths of that kingdom which are derived from the Lord's Divine, which are going to be 'the princes', that is, the primary features of it.
'The prince' who is described - he and his possession in the New Jerusalem and in the new land - in Ezekiel 44:3; 45:7,8,17; 46;8,10,12,16,18; 48:21, means, in general, truth that is derived from the Lord's Divine. For 'the New Jerusalem' in these places, 'the New Temple', and 'the new land' are used to mean the Lord's kingdom in heaven and on earth, which kingdom is described here in Ezekiel by means of representatives such as figure elsewhere in the Word.
Latin(1748-1756) 5044
5044. `Et dedit princeps domus carceris': quod significet verum gubernans in statu tentationum, constat (c)ex significatione `principis' quod sit verum primarium, ita gubernans, de qua sequitur; et ex significatione `domus carceris' quod sit vastatio falsi, proinde tentatio, de qua supra n. 5038, 5039, (x)5043; quid verum gubernans in statu tentationum, primo dicendum: apud omnes qui in tentationibus sunt, influit verum a Domino, quod regit et gubernat cogitationes; id erigit illos quoties in dubitationes et quoque in desperationes labuntur; verum illud gubernans est id verum et tale verum quod ex Verbo vel ex doctrina didicerunt, et ipsi apud se confirmarunt; alia vera quidem etiam tunc revocantur sed non gubernant interiora eorum; quandoque id verum quod gubernat, non sistitur conspicue ante intellectum sed latet in obscuro et usque gubernat; influit enim Divinum Domini in illud, et sic tenet interiora mentis in illo, quapropter cum illud in lucem venit, accipit ille qui in tentatione est, consolationem, et sublevatur; [2] non est ipsum illud verum, sed est affectio illius veri per quam Dominus gubernat illos qui in tentationibus sunt {1};Divinum enim non influit nisi in illa quae sunt affectionis; verum quod in interioribus hominis implantatum et irradicatum est, implantatum [et] irradicatum est per affectionem, et prorsus nihil absque affectione; verum quod per affectionem implantatum et irradicatum est, hoc haeret, et revocatur per affectionem et cum sic verum illud revocatur, sistit {2} affectionem ei conjunctam quae affectio est reciproca hominis. Quia ita cum homine qui in tentationibus est, se habet, ideo nullus in tentationem aliquam spiritualem admittitur priusquam in adulta aetate est et imbuerat ita aliquod verum per quod gubernari queat; si non id, succumbit, et tunc status ejus posterior fit pejor priore. Ex his constare potest quid intelligitur per verum gubernans in statu tentationum, quod significatur per `principem domus carceris'. [3] Quod `princeps' sit primarium verum, est quia `rex' in sensu interno significat ipsum verum, n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4789, 4966; inde `principes' quia sunt regis, significant primaria illius veri; quod principes illa significent, videatur n. 1482, 2089; sed quia ibi ex aliis locis in Verbo non ita ostensum est, licet hic aliqua afferre; apud Esaiam,
Puer natus est nobis, filius datus est nobis, super cujus humero principatus:... princeps pacis, multiplicans {3} principatum, et pacem, non erit finis, ix 5, 6 [A.V. 6, 7];
ibi de Domino; `principatus super humero' est omne Divinum Verum in caelis ab Ipso, caeli enim distincti sunt in principatus secundum vera ex bono, inde quoque angeli vocantur principatus;
`pax'est status beatitudinis in caelis afficiens bonum et verum ab intimis, n. 3780, inde Dominus vocatur `princeps pacis' et dicitur `multiplicans principatum et pacem, quibus non finis': [4] apud eundem,
Stulti sunt principes Zoanis, sapientes, consiliarii Pharaonis:... quomodo dicitis ad Pharaonem, Filius sapientum ego, filius regum antiquitatis?... infatuati principes Zoanis, decepti principes Noph; et seduxerunt Aegyptum angularem lapidem tribuum, xix 11, 13;
ibi de Aegypto, per quam significatur scientificum Ecclesiae, n. 4749, ita verum naturale quod ultimum ordinis est, quare etiam Aegyptus hic vocatur `angularis lapis tribuum'; `tribus' enim sunt omnia veri in uno complexu, n. 3858, 3862, 3926, 3939, 4060; hic autem `Aegyptus' est scientificum quod pervertit vera Ecclesiae, ita vera in ultimo ordinis falsificata, quae sunt `principes Zoanis et principes Noph'; quod dicat se `filium regum antiquitatis' est quia scientifica ibi fuerunt ex veris Antiquae Ecclesiae; ipsa vera significantur per `reges', ut supra ostensum, et vera Ecclesiae Antiquae per `reges antiquitatis': [5] apud eundem,
Asshur non rectum cogitat, et cor illius non rectum meditatur, nam ad perdendum cor ejus, et ad exscindendum gentes non paucas, nam dicit, Nonne principes mei sunt reges? x 7, 8;
`Asshur' pro ratiocinatione de veris Divinis, unde falsitates, ita pro ratione perversa, n. 1186; vera inde falsificata seu falsa, quae per ratiocinationem fiunt et apparent (o)sicut ipsissima vera, significantur per quod dicat `nonne principes mei sunt reges?';
quod `Asshur' sit ratiocinatio, et quod `principes qui {4} reges', sint primaria falsa quae creduntur esse ipsissima vera, non videri potest et inde {5} credi quamdiu mens in sensu litterae historico tenetur, et adhuc minus si in negativo est quod sanctius quid et universalius Verbo Divino insit, quam quod in littera apparet; cum tamen in sensu interno per `Asshurem' nihil aliud quam ratio (c)et ratiocinatio in Verbo intelligitur, et per `reges' ipsa vera, perque `principes' primaria veri; ignoratur etiam in caelo quid Asshur, et quoque angeli (t)a se rejiciunt ideam regis et principis, et cum appercipiunt illam apud hominem, transferunt illam ad Dominum, et percipiunt id quod procedit a Domino et quod est Domini in caelo, nempe Divinum Verum a Divino Bono Ipsius: [6] apud eundem,
Cadit Asshur gladio non viri, et gladius non hominis comedet illum,... etiam petra ejus prae formidine transibit, et consternabuntur a vexillo principes ejus, xxxi, 8, 9;
ibi etiam de Aegypto, quae est scientificum (o)Ecclesiae perversum;
ratiocinatio a scientificis de veris Divinis unde perversio et falsificatio, est `Asshur'; vera illa perversa et falsificata sunt `principes'; (m)`gladius quo (o)Asshur cadet' est falsum pugnans et vastans verum, n. 2799,
Fiet vobis robur Pharaonis in pudorem et fiducia in umbra Aegypti in ignominiam, cum fuerint in Zoan principes ejus, xxx 3, 4;
[7] `in Zoan principes' pro veris falsificatis, ita pro falsis, ut supra: apud eundem,
Possidebunt eam platea et anataria, ac noctua et corvus habitabunt in ea; extendet super eam lineam inanitatis et per habitabunt nobiles ejus non ibi, regnum vocent, et perpendicula vastitatis; nobilis ejus non ibi, regnum vocent, et omnes principes ejus erunt nihil, xxxiv 11, 12;
`platea, anataria, noctua, corvus' pro generibus falsi quae existunt cum vera Divina quae in Verbo, nihili fiunt; desolatio et vastatio veri significatur per `lineam inanitatis et perpendicula vastitatis', et falsa quae illis primaria vera, per principes':
apud eundem,
Profanos reddam principes sanctitatis, et dabo in devotionem Jacobum, et Israelem in opprobria, xliii 28;
`profanos reddere principes sanctitatis' pro sancta vera;
exstirpatio veri Ecclesiae externae et internae significatur per `dare in devotionem Jacobum, et Israelem in opprobria'; quod `Jacob' sit Ecclesia externa et `Israel' interna, videatur n. 4286:
apud Jeremiam,
Intrabunt per portas civitatis hujus reges et principes sedentes super throno Davidis, equitantes in curru et super equis, ipsi et principes illorum, xvii 25;
qui Verbum in, sensu historico hic intelligit, is non scire potest quod aliquid altius et sanctius in his reconditum sit quam quod reges et principes intrabunt per portas civitatis in curru et super equis, et colligit inde quod significetur regni duratio, sed qui novit quid in sensu interno significat civitas, quid reges, quid principes, quid thronus Davidis, et quid equitare in curru et super equis, is videt altiora et sanctiora ibi; `civitas' enim seu Hierosolyma significat regnum Domini spirituale, n. 2117, 3654; `reges' Divina Vera, ut supra ostensum;
`principes' primaria veri, `thronus Davidis' caelum Domini, n. 1888, `equitare in curru et super equis' intellectuale spirituale Ecclesiae, n. 2760, 2761, {6} 3217: [9] apud eundem,
Gladie contra Chaldaeos,... et contra habitatores Babelis, et contra principes ejus, et contra sapientes ejus; gladie contra mendaces,... gladie contra equos ejus, et contra currus ejus, l 35-37;
`gladius' pro vero pugnante contra falsum, et pro falso pugnante contra verum et id vastante, n. 2799, 4499; `Chaldaei' pro illis qui profanant vera {7}, et `habitatores Babelis' qui profanant bonum, n. 1182, 1283, 1295, 1304, {8} 1307, 1308, 1321, 1322, 1326, 1327 f; `principes' pro falsis quae illis primaria vera; `equi' pro intellectuali Ecclesiae, `currus' pro doctrinali ejus, quorum vastatio significatur per `gladium contra equos et contra currus':
[10] apud eundem,
Quomodo obnubilat in ira Sua Dominus filiam Zionis, absorpsit Dominus, non pepercit omnibus habitaculis Jacobi, destruxit in excandescentia Sua munimenta filiae Jehudae, projecit in terram, profanavit regnum et principes ejus;... subsederunt iri terram portae {9}, et confregit vectes {9}, rex et principes {9} inter gentes, Thren. ii 1, 2, 9;
`filia Zionis et {10} Jehudae' pro Ecclesia caelesti, hic pro illa destructa; `regnum' pro veris doctrinae ibi, n. 2547, 4691; `rex' pro ipso vero, `principes' pro primariis ejus: [11] apud eundem,
Cutes nostrae sicut clibanus denigratae sunt propter procellas famis, mulieres in Zione compresserunt, virgines in urbibus Jehudae, principes manu eorum suspensi sunt, Thren. v 10-12;
`principes manu eorum suspensi' pro quod vera profanata, suspensio enim repraesentabat damnationem profanationis; et quia suspensio illam {11} repraesentabat, etiam mandatum (o)est
Cum populus scortatus post Baalpeorem et adorarent deos eorum, ut principes suspenderentur ante solem, Num. xxv 1-3, [4];
`scortari enim post Baalpeorem et adorare deos eorum' erat profanare cultum: apud Ezechielem
Rex lugebit, et princeps induetur stupore, et manus populi terrae perterrebuntur, ex via (c)illorum agam cum illis, vii 27;
`rex' similiter pro vero in genere, et `princeps' pro primariis ejus: [12] apud eundem,
Princeps qui in medio eorum super humero portabitur sub tenebras et exibit, parietem perfodient ad educendum per eum, facies ejus obvelabit ut non videat ad oculum ille terram, xii 12;
quod `princeps' hic non sit princeps, manifeste patet, sed quod `sit' verum Ecclesiae, de quo cum dicitur quod `super humero portabitur sub tenebras', est quod omni potentia deferatur {12} inter falsa, `tenebrae' enim sunt falsa; `facies obvelare' est quod verum prorsus non videatur; ut `non videat ad oculum terram' est quod nihil Ecclesiae; quod `terra' sit Ecclesia, videatur n. 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118 f, 2928, 3355, 4447, 4535: apud Hosheam,
Dies multos sedebunt filii Israelis, non rex et non princeps, et non sacrificium, et non statua, et non ephodus, et non teraphim, iii 4:
[13] et apud Davidem,
Tota gloriosa filia regis intus, et de implexis auri vestis ejus, in acupictis adducetur regi, loco patrum tuorum erunt filii tui, pones eos in principes in universa terra, Ps. xlv 14, 15, 17 [A. V. 13, 14, 16];
`filia regis' est regnum Domini spirituale; regnum Ipsius spirituale dicitur a vero Divino Domini, quod ibi {13} describitur per `vestem ex implexis auri et ex acupictis'; `filii' sunt vera illius regni quae a Divino Domini, quae `principes,' hoc est, primaria erunt. Per `principem', de quo et de cujus possessione in Nova Hierosolyma et in nova terra agitur apud Ezechielem xlv 3; xiv 7, 8, 17; xlvi 8, 10, 12, 16, 18; xlviii 21, significatur in genere verum quod a Divino Domini; per `Novam enim Hierosolymam' ibi, et per `Novum Templum', et per novam terram' intelligitur regnum Domini in caelis et in terris, quod (o)ibi per repraesentativa qualia alibi in Verbo, describitur.
@1 per quod Dominus gubernat illos qui in tentationibus sunt sed est affectio illius veri$ @2 i quoque$ @3 Sch has multiplicanti which S has in 3780 and 5575; but here he intended multiplicans as the later explanation shows. The difference is that between `endless multiplying of sovereignty and peace' and the `multiplying of endless sovereignty and peace.'$ @4 i sunt$ @5 i non$ @6 i 2762$ @7 verum$ @8 i 1306$ @9 i ejus$ @10 i filia$ @11 hanc$ @12 defertur$ @13 quod ab Ipso ibi, quod$