8910.不可贪恋你邻舍的房屋；也不可贪恋你邻舍的妻子、仆婢、牛驴，并你邻舍的任何东西表必须警惕自我之爱和尘世之爱；因而必须当心，防止包含在前面诫命中的邪恶出现在意愿中，进而从它里面出来。这从“贪恋”的含义清楚可知，“贪恋”是指出于一种恶爱而意愿。“贪恋”之所以具有这种含义，是因为一切贪恋都是某种爱的结果；事实上，若非被爱，没有什么东西是可贪恋的，所以贪恋其实是爱的延续，在这种情况下，是自我之爱或尘世之爱的延续，可以说是这爱所呼吸的生命。因为一种恶爱所呼吸的东西被称为“贪恋”或“贪欲”；而一种善爱所呼吸的东西则被称为“渴慕”。爱本身属于心智的两个部分之一，即所谓的意愿；因为凡一个人所爱的，他都会意愿；但贪恋则属于这二者，即意愿和理解力，确切地说，它是理解力里面的意愿的一种属性。这一切都表明为何“不可贪恋你邻舍的东西”这句话表示必须当心，防止它们出现在意愿中，因为占据意愿的东西会变成人自己的；事实上，可以肯定的是，意愿就是真正的这个人，或说这个人自己。
世人以为思维是这个人；但有两样事物或能力构成人的生命，即理解力和意愿。思维属于意愿，而爱所固有的情感则属于意愿。没有爱所固有的情感的思维根本不构成人的生命；但源于这种情感的思维，也就是源于意愿的理解力则构成人的生命。这二者彼此不同，这一点从以下事实对任何停下来反思这个问题的人来说是显而易见的，即：一个人能凭他的理解力发觉他所意愿的事是坏的，他要么意愿要么不意愿的事是好的。由此明显可知，意愿才是这个人自己，或说真正的这个人，而不是思维，除非有某种东西从意愿进入思维。正因如此，进入人的思维，但没有经由思维进入意愿的东西不会污秽他，使他变得不洁；只有经由思维进入意愿的东西才会。后者之所以会污秽他，使他变得不洁，是因为那时它们被归给他，成了他的；事实上，如前所述，意愿才是这个人自己，或说真正的这个人。变成意愿一部分的东西可以说入了他的心，并从心而出；而只是思维的一部分的东西可以说进入口，但经由肚腹而出落入茅厕或污水沟，正如主在马太福音中所说的：
入口的不能污秽人，出口的乃能污秽人。凡入口的，是运到肚子里，又落在茅厕里。惟独从口里出来的，是从心里发出来的，它们才污秽人。因为从心里发出来的，有恶念，凶杀，奸淫，苟合，偷盗，假见证，毁谤。（马太福音15:11，17-19）
从这些话，如从祂的其它一切话一样能清楚看出，主的说话方式是何性质，即：所表示的是内在或属灵的事物，但它们是通过外在或属世的事物并照着对应关系来表达的。因为嘴口对应于思维，属于嘴口的一切部位都是如此，如嘴唇、舌头和喉咙；而心对应于爱所固有的情感，因而对应于意愿。心与这些存在一种对应关系（参看2930，3313，3883-3896，7542节）。因此，“入口”是指进入思维，“从心里发出来”是指从意愿而出；“运到肚子里，又落在茅厕里”是指下入地狱，因为肚子（即肠）对应于通往地狱的路，茅厕或污水沟对应于地狱本身；在圣言中，地狱也被称为“茅厕”。由此明显可知“凡入口的，是运到肚子里，又落在茅厕里”表示什么，即：邪恶和虚假从地狱被注入人的思维，又从那里被排回去。这种邪恶和虚假不能污秽人，因为它们从他那里被排回去了。事实上，一个人会忍不住思想邪恶，但能克制不去行恶。然而，一旦他把邪恶从思维接入意愿，这恶就不会从他里面出来，而是进入他，经上说这恶是“从心里发出来的”。从那里出来的东西会污秽他，因为人所意愿的东西发出来进入言行，只要外在的约束不禁止，这些约束就是对法律、失去名声、地位、利益或生命的惧怕。由此明显可知，“不可贪恋”表示必须当心，防止邪恶出现在意愿中，进而从它里面出来。
贪恋是意愿，因而是心那个部分的一种欲望或淫欲，这一点从主在马太福音中的话也明显看出来：
你们听见有吩咐古人的话，说，不可奸淫。只是我告诉你们：凡看见妇女就动淫念的，这人心里已经与她犯奸淫了。（马太福音5:27，28）
“动淫念”在此表示去意愿，并且若非作为外在约束的惧怕制止，就会行出来。这就是为何经上说“凡看见妇女就动淫念的，这人心里已经与她犯奸淫了”。
主在马太福音所说的话中，“叫人跌倒的右眼”也表示对邪恶的贪恋，“叫人跌倒的右手”则表示对虚假的贪恋。
若是你的右眼叫你跌倒，就剜出来丢掉，宁可失去百体中的一体，不叫全身丢在火坑里。若是右手叫你跌倒，就砍下来丢掉，宁可失去百体中的一体，不叫全身下入火坑。（马太福音5:29，30）
从这些话再次清楚看出主以什么样的方式说话。也就是说，祂从神性说话，如在圣言的其它一切地方，以这样一种方式说话：祂照着对应用外在或属世的事物来表达内在和天上的事物。祂在此用“右眼叫人跌倒”来表达对邪恶的情感或贪恋；因为眼睛对应于信，左眼对应于信之真理，右眼对应于信之良善，在反面意义上则对应于信之邪恶；因此，“叫人跌倒的右眼”对应于对邪恶的贪恋（4403-4421，4523-4534节）。但手对应于信所拥有的能力，右手对应于来自良善的真理之能力，在反面意义上对应于来自邪恶的虚假之能力，因此，“叫人跌倒的右手”对应于对它的贪恋（3091，3563，4931-4937，8281节）。“火坑”（Gehenna，或译为地狱；欣嫩子谷）是指贪欲、淫欲或欲望的地狱。谁都能看出，在这段经文中，“右眼”不是指右边的眼睛，也不指把眼睛剜出来；“右手”也不是指右边的手，或把它砍下来；而是指某种其它事物，这种事物无从得知，除非知道“眼睛”，尤其“右眼”表示什么，以及“手”，尤其“右手”表示什么，同样“叫人跌倒”表示什么。若不藉着内义，这些话表示什么是无从得知的。
由于贪欲、淫欲或欲望是来自一个邪恶的意愿，因而来自一颗邪恶之心的东西；照主在马太福音（15:19）中的话说，从心里或意愿发出来的，有凶杀，奸淫，苟合，偷盗，假见证，也就是包含在前面十诫的几条诫命中的那类邪恶，故我们说“不可贪恋你邻舍的任何东西”表示必须当心，防止包含在前面诫命中的邪恶出现在意愿中，进而从它里面出来。“不可贪恋你邻舍的任何东西”之所以表示必须警惕自我之爱和尘世之爱，是因为构成贪恋的一切邪恶都是从这些爱，如从它们的源头涌出的（参看2045，7178，7255，7366-7377，7488，8318，8678节）。
Potts(1905-1910) 8910
8910. Thou shall not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, and his manservant, and his maidservant, and his ox, and his ass, and anything that is thy neighbor's. That this signifies that one must beware of the love of self and of the world, and thus lest the evils which are contained in the preceding commandments become of the will and so come forth, is evident from the signification of "coveting" [concupiscere], as being to will from an evil love. That "coveting" has this signification, is because all concupiscence is of some love; for nothing is coveted [concupiscitur] unless it is loved, and therefore concupiscence [or "coveting"] is the continuous of love, in this case of the love of self or of the world, and is as it were the life of its breath. For that which an evil love breathes is called "concupiscence," but that which a good love breathes is called "desire." Love itself belongs to the other part of the mind, which is called the will, for whatever a man loves he wills; but concupiscence belongs to both the will and the understanding, though it is properly of the will in the understanding. From all this it is evident whence it is that by the words, "thou shalt not covet the things that are thy neighbor's," is signified that one must beware lest they become of the will; for the things which become of the will are appropriated to the man, because the will is the man himself. [2] It is believed in the world that the thought is the man; but there are two things which constitute the life of man, the understanding and the will. To the understanding belongs thought, and to the will the affection which is of love. Thought without the affection which is of love does not make anything of life with man; but thought from affection which is of love, thus understanding from will. That these two are distinct from each other is plain to everyone who reflects, from the fact that a man can understand and perceive that to be evil which he wills, and that to be good which he either wills or does not will; from which it is clear that the will is the man himself, but not the thought, except insofar as there passes into it something from the will. Hence it is that the things which enter into the thought of man, and not through the thought into the will, do not defile him; but the things which enter through the thought into the will. These things defile him because they are then appropriated to him, and become his; for the will, as already said, is the man himself. The things which become of the will are said to enter into his heart and to come forth therefrom; whereas the things which are only of the thought are said to enter into the mouth, but to go out through the belly into the draughts-according to the Lord's words in Matthew:
Not that which entereth into the mouth defileth the man; but that which cometh forth out of the mouth, this defileth the man. Whatsoever entereth into the mouth goeth into the belly, and is cast out into the draught. But the things which come forth out of the mouth come forth out of the heart; and these defile the man. For out of the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies (Matt. 15:11, 7-19). [3] From these words, as from all His other words, it can be seen of what nature was the Lord's speech, namely, that internal and spiritual things were meant, but that they were expressed by external or natural things, and this according to correspondences; for the mouth corresponds to the thought, as also all things that belong to the mouth, as the lips, the tongue, the throat; and the heart corresponds to the affection which is of love, thus to the will (that there is a correspondence of the heart with these, see n. 2930, 3313, 3883-3896, 7542). Consequently "to enter into the mouth" denotes to enter into the thought, and "to come forth out of the heart" denotes out of the will; "to go into the belly and to be cast out into the draught," or privy, is to be cast into hell, for the belly corresponds to the way toward hell, and the draught or privy corresponds to hell; hell is also so called in the Word. From this it is plain what is signified by, "whatsoever entereth into the mouth goeth into the belly and is cast out into the draught," namely, that evil and falsity are injected into the thought of man from hell, and are rent back again thither. These things cannot defile the man, because they are sent back; for a man cannot stand apart from thinking evil, but from doing it. But so soon as he receives evil from the thought into the will, it then does not go out of him, but enters into him, and this is called "coming forth out of the heart." The things which come forth thence defile him, because what a man wills goes forth into speech and into act, in so far as external bonds, which are fear of the law, of the loss of reputation, of honor, of gain, and of life, do not forbid. From all this it is now evident that by "thou shalt not covet" is signified that one must beware lest evils become of the will, and so come forth. [4] That concupiscence (or "coveting") is of the will, this of the heart, is also evident from these words of the Lord in Matthew:
Ye have heard that it was said to them of old, Thou shalt not commit adultery; but I say unto you, that if anyone looketh on a strange woman so that he lusteth after [concupiscat] her, he hath committed adultery with her already in his heart (Matt. 5:27, 28);
by "lusting after" is here meant to will, and unless fears (which are external bonds) restrained, to do; hence it is said that "he who looketh on a woman so that he lusteth after her hath committed adultery with her in his heart." [5] The concupiscence of evil is also meant by "the right eye giving offence," and the concupiscence of falsity by "the right hand giving offence," in the Lord's words also in Matthew:
If thy right eye offend thee, pluck it out, and cast it from thee; for it will be better for thee that one of thy members perish, and not thy whole body be cast into Gehenna. And if thy right hand offend thee, cut it off, and cast it from thee; for it will be better for thee that one of thy members perish, and not thy whole body be cast into Gehenna (Matt. 5:29, 30);
from these words it is again evident in what manner the Lord spake, namely, from the Divine, as everywhere else in the Word; thus that He expressed internal and heavenly things by external or natural things according to correspondences; here the affection of evil or the concupiscence thereof by "the right eye offending;" and the affection of falsity or the concupiscence thereof by the "right hand offending;" for the eye corresponds to faith, the left eye to the truth of faith, and the right eye to the good of faith, and in the opposite sense to the evil which is of faith; thus "the right eye offending" corresponds to the concupiscence thereof (n. 4403-4421, 4523-4534). But the hand corresponds to the power which is of truth, the right hand to the power of truth from good, and in the opposite sense to the power of falsity from evil, thus "the right hand offending" corresponds to the concupiscence thereof (n. 3091, 3563, 4931-4937, 8281). "Gehenna" denotes the hell of concupiscences. Everyone can see that in this passage by "the right eye" is not meant the right eye, nor is it meant that the eye should be plucked out; also that by "the right hand" is not meant the right hand, and that it is to be cut off; but that something else is meant, which cannot be known unless it is known what is signified by "the eye," specifically by "the right eye," also what by "the hand" and specifically by "the right hand," and likewise what by "to give offence;" nor can it be known what is signified by these expressions except from the internal sense. [6] As concupiscences are things that come from an evil will, thus from an evil heart, and out of the heart or the will come forth murders, adulteries, fornication, thefts, false witness, according to the words of the Lord in Matthew 15:19, thus such things as are contained in the preceding commandments of the Decalogue, therefore it is said that by "not coveting those things which are the neighbor's," is signified that one must beware lest the evils which are contained in the preceding commandments become of the will, and so come forth. That by "not coveting those things which are the neighbor's" is signified that one must beware of the love of self and of the world, is because all the evils of concupiscence spring from these loves as from their fountains (see n. 2045, 7178, 7255, 7366-7377, 7488, 8318, 8678).
Elliott(1983-1999) 8910
8910. 'You shall not covet your neighbour's house; you shall not covet your neighbour's wife, nor his male slave nor his female slave, nor his ox nor his ass, nor anything that is your neighbour's' means that one must be on one's guard against self-love and love of the world, and so one must take care to prevent the evils contained in the preceding commandments from becoming present in the will and consequently going out of it. This is clear from the meaning of 'coveting' as a wanting that springs from an evil love. The reason why 'coveting' has this meaning is that all covetousness or craving exists as the result of some kind of love. For nothing is coveted unless there is a love of it, and therefore covetousness extends as a continuation from some kind of love, in this instance from self-love and love of the world It is so to speak the life of what those loves breathe, for what an evil kind of love breathes is called covetousness or craving, whereas what a good kind breathes is called desire. The love itself belongs to one of two parts of the mind, which is called the will; for what a person loves, that he wills and intends. but covetousness belongs to both parts, to both the will and the understanding, that is, it is an attribute of the will within the understanding, to be precise. All this shows why it is that the words 'you shall not covet the things that are your neighbour's' mean that one must take care to prevent them from becoming present in the will, since what takes possession of the will becomes the person's own; for, to be sure, the will is the real person.
[2] The world believes that thought is the person But there are two powers that constitute a person's life - understanding and will - and thought belongs to the understanding, the affection inherent in love being what belongs to the will. Thought without the affection inherent in love does not in any way at all constitute a person's life; but thought springing from such affection, that is, the understanding springing from the will, does constitute it. Those two powers are distinct from each other, which is evident to anyone who stops to reflect on the matter from the consideration that with his understanding a person can perceive that that thing is bad which his will desires, and that that thing is good which his will either does or does not desire. From all this it is plain that the will is the real person, not his thought, except so far as anything passes into it from the will. So it is that things which enter a person's thought but do not pass on through it into his will do not render him unclean; only those which pass through thought on into the will do so. The reason why the latter render a person unclean is that he takes them to himself then and makes them his; for the will, as has been stated, is the real person. The things which become part of his will are said to go into his heart and to go out from there, whereas those which are merely part of his thought are said to go into the mouth and to go out by way of the bowels into the sewer, according to the Lord's words in Matthew,
Not what enters the mouth renders a person unclean, but what comes out of the mouth, this renders the person unclean. Everything that goes into the mouth departs into the bowels and is cast out into the sewer. But the things which come out of the mouth come out of the heart, and these render a person unclean. For out of the heart come evil thoughts, murders, adulteries, ravishments, thefts, false witness, blasphemies. Matt 15:11, 17-19.
[3] From these words as from all the others the nature of the Lord's manner of speaking becomes clear. That is, its nature was such that internal or spiritual matters were meant, but they were expressed by means of external or natural things and in accordance with correspondences. For the mouth corresponds to thought, and so do all parts of the mouth, such as the lips, tongue, and throat, while the heart corresponds to the affection inherent in love, and so to the will. For the correspondence of the heart to these, see 2930, 3313, 3883-3896, 7542 Consequently 'entering the mouth' is entering thought, and 'going out of the heart' is going out of the will. 'Departing into the bowels and being cast out into the sewer (or latrine)' is going away into hell; for the bowels correspond to the way to hell, while the sewer or latrine corresponds to hell itself. Hell also in the Word is called 'the latrine'. All this shows what is meant by 'everything that goes into the mouth departs into the bowels and is cast out into the sewer', namely that evil and falsity are introduced into a person's thought by hell and are discharged back there again. Such evil and falsity cannot render a person unclean because they are discharged from him. For a person cannot help thinking what is evil, but he can refrain from doing it. As soon however as he receives evil from his thought into his will it does not go out but enters into him; and this is said 'to enter the heart'. The things that go out from here are what render him unclean; for what a person desires in his will goes out into speech and action, so far as external restraints do not inhibit him, those restraints being fear of the law, and fear of the loss of reputation, position, gain, or life. From all this it is now evident that 'you shall not covet' means that one must take care to prevent evils from becoming present in the will and consequently going out of it.
[4] The fact that 'covetousness' is a craving or lusting on the part of the will, and so of the heart, is also clear from the Lord's words in Matthew,
You have heard that it was said to those of old, You shall not commit adultery. But I say to you that if anyone looks at a womana so that he lusts after her he has already committed adultery with her in his heart. Matt 5:27, 28.
'Lusting for' is used here to mean desiring in the will, and - but for the fears acting as external restraints - also doing. This is why it says that one who looks at a woman so that he lusts after her has committed adultery with her in his heart.
[5] Lusting after what is evil is also meant by 'the right eye causing one to stumble', and lusting after what is false by 'the right hand causing one to stumble' in the Lord's words, again in Matthew,
If your right eye causes you to stumble, pluck it out and throw it away from you; for it will be better for you that one of your members perish, than that your whole body be cast into gehenna. And if your right hand causes you to stumble, cut it off and throw it away from you; for it will be better for you that one of your members perish, than that your whole body be cast into gehenna. Matt 5:29, 30.
From these words the Lord's way of saying things is again clear. That is to say, He was speaking from the Divine, as in every other place in the Word, in such a way that He expressed inward and heavenly matters through outward or natural ones in accordance with correspondences. In this instance He expressed an affection for evil or lusting after it by 'the right eye causing one to stumble', and an affection for falsity or lusting after it by 'the right hand causing one to stumble'. For the eye corresponds to faith, the left eye to the truth of faith, and the right eye to the good of faith, or in the contrary sense to the evil of faith, so that 'the right eye causing one to stumble' corresponds to lusting after what is evil, 4403-4421, 4523-4534. But the hand corresponds to the power that truth possesses, the right hand to the power of truth coming from good, or in the contrary sense the power of falsity coming from evil, so that 'the right hand causing one to stumble' corresponds to a lusting after it, 3091, 4931-4937, 8281. 'Gehenna' is the hell of lusts, cravings, or covetousness. Anyone may see that here 'the right eye' was not used to mean the right eye or that it was to be plucked out; also that 'the right hand' was not used to mean the right hand or that it was to be cut off, but that something other was meant. What this is cannot be known unless one knows what is really meant by 'the eye', in particular by 'the right eye', also what is meant by 'the hand', and in particular by 'the right hand', as well as what 'causing to stumble' really means. Nor can the meaning of these expressions be known except from the internal sense.
[6] Lusts, cravings, or covetous desires are what spring from an evil will, thus from a heart that is such; and according to the Lord's words in Matthew 15:19, murders, adulteries, ravishments, thefts, false witness, blasphemies come out of the heart or will, that is, the kinds of evils contained in the preceding commandments of the Decalogue. In all this lies the reason for saying that this - 'you must not covet the things which are your neighbour's' - means that one must take care to prevent the evils contained in the ''receding commandments from becoming present in the will and consequently going out of it. The reason why 'you shall not covet the things which are your neighbour's' also means that one must be on one's guard against self-love and love of the world is that all the evils composing covetousness well up from those loves as their source, see 2045, 7178, 7255, 7366 7377, 7488, 8318, 8678.
Latin(1748-1756) 8910
8910. `Non concupisces domum proximi tui; non concupisces uxorem proximi tui, et servum ejus et ancillam ejus, et bovem ejus et asinum ejus, et omne quod proximo tuo': quod significet quod cavendum ab amore sui et mundi, ac ita ne mala quae continentur in praecedentibus praeceptis fiant voluntatis et sic exeant, constat ex significatione `concupiscere' quod sit velle ex amore malo; quod `concupiscere' id sit, est quia omnis concupiscentia est amoris cujusdam, nam nihil concupiscitur nisi ametur, estque ideo concupiscentia continuum amoris, hic amoris sui aut mundi, et est quasi respirationis ejus vita, nam quod respirat amor malus vocatur concupiscentia, at quod respirat amor bonus vocatur desiderium; ipse amor pertinet ad alteram partem mentis quae appellatur {1} voluntas, nam quicquid amat homo hoc vult; concupiscentia autem (o)pertinet ad utramque, nempe tam ad voluntatem quam ad intellectum, sed est proprie voluntatis in intellectu; ex his patet unde est quod per verba, `non concupisces illa quae proximi sunt,' significetur quod cavendum ne fiant voluntatis, nam quae fiunt voluntatis, ea appropriantur {2} homini, quippe {3} voluntas est ipse homo. [2] Creditur in mundo quod cogitatio sit homo, sed bina sunt quae constituunt vitam hominis, intellectus et voluntas; ad intellectum pertinet cogitatio, ad voluntatem affectio quae amoris; cogitatio absque affectione quae amoris non facit aliquid vitae apud hominem, sed cogitatio ex affectione quae amoris, ita intellectus ex voluntate; quod ea bina sint inter se distincta, patet unicuique qui reflectit, ex eo quod homo intelligere (o)et percipere possit malum esse quod vult, et bonum esse quod vel vult vel non vult; ex quibus {4} liquet quod voluntas sit ipse homo, non autem {5} cogitatio nisi quantum in eam ex voluntate transit; inde est quod quae intrant in cogitationem hominis, et non per illam in voluntatem, non immundum reddant illum, sed quae intrant per cogitationem in voluntatem; quod haec {6} immundum reddant hominem {7}, est quia tunc appropriantur illi {8}, et fiunt ipsius nam voluntas, ut dictum est, est ipse homo; quae fiunt voluntatis dicuntur ingredi in cor ejus, et inde egredi, at quae (t)modo sunt cogitationis dicuntur ingredi in os, sed egredi per ventrem in secessum, secundum Domini verba apud Matthaeum, Non quod intrat in os immundum reddit hominem, sed quod egreditur ex ore, hoc immundum reddit hominem; omne quod ingreditur in os in ventrem abit, et in secessum ejicitur; quae vero egrediuntur ex ore ex corde egrediuntur, et haec immundum reddunt hominem; ex corde enim egrediuntur cogitationes malae, homicidia, adulteria, stupra, furta, falsa testimonia, blasphemiae, xv 11, 17-(x)19;[3] ex his ut ex omnibus reliquis, constare potest qualis fuerat loquela Domini, quod nempe intellecta sint interna et spiritualia, sed expressa per externa seu {9} naturalia, et hoc secundum (x)correspondentias; os enim correspondet cogitationi, sicut etiam omnia quae oris {10}, ut labra, lingua, guttur; et cor correspondet affectioni quae amoris, ita voluntati; quod cordis correspondentia cum his sit, videatur n. 2930, 3313, 3883-3896, 7542; inde `ingredi in os' est in cogitationem, et `egredi ex corde' est ex voluntate; `in ventrem abire et in secessum seu latrinam ejici' est in infernum, venter enim correspondet viae versus infernum, et secessus seu latrina correspondet inferno, {11} infernum quoque in Verbo vocatur `latrina'; inde patet quid significat, quod `omne quod ingreditur in os, in ventrem abeat, et in secessum ejiciatur,' quod nempe sint malum et falsum in cogitationem hominis ab inferno injecta et rursus illuc ablegata; haec non possunt immundum reddere hominem, quia ablegantur, nam homo a cogitare malum non potest desistere sed a facere illud, at ut primum {12} a cogitatione in voluntatem (o)malum recipit, tunc non egreditur sed intrat in illum, et hoc dicitur `intrare in cor'; quae inde egrediuntur immundum reddunt illum, quia quod homo vult, hoc egreditur in loquelam et in actum quantum non vetant vincula externa {13}, quae sunt timor legis, jacturae famae, honoris, lucri, vitae; ex his nunc patet quod per `non concupisces' significetur quod cavendum ne mala fiant voluntatis, et sic exeant. [4] Quod `concupiscentia' sit voluntatis, ita cordis, etiam constat a Domini verbis apud Matthaeum, Audivistis quod veteribus dictum sit, Non moecheris; Ego vero dico vobis quod si quis aspexerit mulierem alienam ita ut concupiscat illam, jam adulterium commiserit cum illa in corde suo, v 27, 28;
per `concupiscere' hic intelligitur velle, et nisi timores, qui sunt vincula externa, inhiberent, facere {14}; inde dicitur quod `qui aspicit mulierem ita ut concupiscat illam, commiserit adulterium cum illa in corde suo.' [5] Concupiscentia mali etiam intelligitur per `oculum dextrum scandalizantem,' et concupiscentia falsi per `manum dexteram scandalizantem' in Domini verbis, etiam apud (x)Matthaeum, Si oculus dexter scandalizaverit te, erue illum et abjice abs te; melius namque erit tibi ut unum membrorum tuorum pereat, et non totum corpus tuum conjiciatur in gehennam; et si manus (d)dextera tua (x)scandalizaverit te, amputa illam et abjice abs te; melius enim erit tibi ut unum membrorum tuorum pereat, et non totum corpus tuum conjiciatur in gehennam, v 29, 30;
ex his iterum constat quomodo Dominus locutus est, quod nempe ex Divino, sicut ubivis alibi in Verbo, ita quod interna et caelestia expresserit per externa seu naturalia secundum correspondentias, hic affectionem mali seu concupiscentiam ejus, per `oculum dextrum scandalizantem,' et affectionem falsi seu concupiscentiam ejus per `manum dextram scandalizantem'; oculus enim correspondet fidei, oculus sinister vero fidei, et oculus dexter bono fidei, in opposito sensu malo quod fidei, ita `oculus dexter {15} scandalizans' concupiscentiae mali, n. 4403-4421, 4523-4534; manus autem correspondet potentiae quae veri, manus dextera potentiae veri ex bono, in opposito sensu potentiae falsi ex malo, ita `manus dextera scandalizans' concupiscentiae ejus {16}, n. (x)3091, 4931-4937, 8281; `gehenna' est infernum concupiscentiarum; quisque videre potest quod hic per `oculum dextrum' non intellectus sit oculus dexter, nec intellectum {17} quod ille eruendus sit; tum quod per `manum dexteram' non intellecta sit {18} manus dextera, et quod ea {19} amputanda sit, sed quod aliud quid, quod non sciri potest nisi sciatur quid significatur (o)per `oculum,' in specie per `oculum dextrum, tum {17} quid per `manum' et in specie' per `manum dexteram,' ut et quid {20} per `scandalizare'; nec sciri potest quid per illa significatur nisi ex sensu interno. [6] Quia concupiscentiae sunt quae ex voluntate (o)mala, ita ex corde (o)tali, et ex corde seu voluntate `exeunt homicidia, adulteria, stupra, furta, falsa testimonia, [blasphemiae,]' secundum Domini verba apud Matthaeum xv 19, ita talia quae in praecedentibus decalogi praeceptis continentur; ideo {21} dicitur quod per `non concupisces illa quae proximi sunt' significetur quod cavendum ne mala quae continentur in praecedentibus praeceptis fiant voluntatis, et sic exeant. Quod etiam per `non concupisces illa quae proximi sunt' significetur quod cavendum sit ab amore sui et mundi, est quia omnia mala concupiscentiae ab illis ut a suis fontibus {22} scaturiunt, videatur n. 2045, 7178, 7255, 7366-7377, 7488, 8318, 8678. @1 vocatur$ @2 appropriata sunt$ @3 nam$ @4 his$ @5 et non$ @6 ea$ @7 eum$ @8 homini$ @9 et$ @10 i sunt$ @11 i et$ @12 i illud$ @13 sed quantum vincula externa non vetant altered to sed non plus quam vincula externa non vetant$ @14 agere$ @15 d dexter i illum$ @16 d falsi$ @17 et$ @18 intelligitur$ @19 haec$ @20 tum$ @21 idcirco$ @22 i unice$