866# 启14:5.“在他们口中找不出诡诈”表示他们厌恶思想并说服人相信虚假。这从“口”和“诡诈”的含义清楚可知：“口”是指思维和由此而来的言语，因而也指说服(对此，可参看AE580,782,794节)；“诡诈”是指故意，因而出于意愿的意图去欺骗和误导；因此，故意思想虚假并说服人相信它们，会永远毁灭一个人。“在他们口中找不出诡诈”表示对那些被主引导，或跟随祂的人来说，这些事并不存在。因为主是与神性良善合一的神性真理；所有在主里面的人都处于神性真理和神性良善，他们就是那些承认主的神性人身，并实行祂诫命的人。由于思想虚假就是反对神性真理，想要说服人相信它们就是反对神性良善，所以他们厌恶如此行。
至于在圣言中，“诡诈(或欺诈、诡计)”表示什么，这可从提到它的经文清楚看出来，如以下经文；约翰福音：
随着拿但业来到耶稣这里，耶稣指着他说，看哪，这是个真以色列人，他里面没有诡诈。(约翰福音1:47)
一个“以色列人”表示一个处于仁之良善，并由此处于真理的人，因而表示一个处于来自良善的真理之人。跟随主，在口中找不出诡诈的“十四万四千人”也是指这些人；故此处的“诡诈”也具有相同的含义。
西番雅书：以色列所剩下的人必不作乖僻的事，不说谎言，口中也找不到诡诈的舌头。(西番雅书3:13)
“以色列所剩下的人”，跟“真以色列人”一样，是指那些处于属灵之信的人，因为他们处于仁之良善；“说谎言”表示出于对真理的无知而教导虚假；但“诡诈”表示并非来自对真理的无知，而是来自故意，因而来自欺骗目的的虚假；如恶人的情形。
在以下经文中也是如此：祂未行强暴，口中也没有诡诈。(以赛亚书53:9)这话论及主。诗篇：他要救赎他们的灵魂脱离诡诈和强暴。(诗篇72:14)弥迦书：
富人充满了强暴，其中的居民也说谎言；至于他们的舌头，诡诈在他们口中。(弥迦书6:12)
西番雅书：他们将强暴和诡诈充满主人的房屋。(西番雅书1:9)诗篇：
流人血、行诡诈的人必活不到他们一半的日子。(诗篇55:23)
又：
说谎言的，你必毁灭；好流人血弄诡诈的，都为耶和华所憎恶。(诗篇5:6)“强暴和血”表示对真理的扭曲和对圣言的歪曲；“诡诈”表示故意如此行。诗篇：
耶和华侧耳听我这不出于诡诈嘴唇的祈祷。(诗篇17:1)
又：
要谨守舌头不出恶言，谨守嘴唇不说诡诈的话。(诗篇34:13)约伯记：
我的嘴唇若说罪孽，我的舌头若讲诡诈。(约伯记27:4)诗篇：
耶和华啊，求你救我的灵魂脱离说谎的嘴唇和诡诈的舌头。诡诈的舌头啊，要给你什么呢？要拿什么加给你呢？(诗篇120:2,3)
又：你向邪恶张开你的口，用舌头编造诡诈。(诗篇50:19)
又：
恶人的嘴和诡诈人的口，已经张开攻击我；他们用撒谎的舌头对我说话。(诗篇109:2)
又：
你的舌头图谋邪恶，好像锐利的剃刀弄诡诈。(诗篇52:2,4)耶利米书：他们各人嘲弄同伴，不讲真理；他们教舌头学习说谎；你的住处在诡诈中间；他们因行诡诈，不肯认识我。(耶利米书9:5,6)
他们用来说谎和诡诈的“嘴唇和舌头”表示怀有说服人相信反对真理的虚假，并误导人的意图的思维；嘴唇和舌头，与口具有相同的含义。诗篇：
凡耶和华不算为有罪孽，灵里没有诡诈的，这人是有福的。(诗篇32:2)
又：
他口中的话是罪孽和诡诈，他跟明智和善行已经断绝。(诗篇36:3)约伯记：
说罪孽，说诡诈。(约伯记13:7)此处“罪孽”是指邪恶，“诡诈”是指由此而来的虚假。诗篇：耶和华啊，求你救我脱离诡诈乖僻的人。(诗篇43:1)
又：就是手洁心清，不把自己的灵魂举向虚妄，起誓不怀诡诈的人。(诗篇24:4)
又：他们倒想出诡诈的言语害地上的安静人，他们大大张口攻击我。(诗篇35:20,21)
又：
邪恶在其中间，欺压和诡诈不离她的街道。(诗篇55:11)
又：
你践踏所有背离你律例的人，因为他们的诡诈是谎言。(诗篇119:118)耶利米书：这人民背道，耶路撒冷长久偏离，他们守定诡诈，不肯回转；我留心听，听见他们说不正直的话。(耶利米书8:5,6)
在这些经文中，“诡诈”不是指属世意义上的诡诈，而是指属灵意义上的诡诈；属世意义上的诡诈在于攻击别人的欺诈手段和恶意谎言，而属灵意义上的诡诈是指出于意愿的意图，或出于说虚假并说服人相信它们，由此摧毁灵魂的故意目的的思维。
对于这种目的，耶利米书论到先知说：说假预言的先知，就是预言自己心中诡诈的先知，心里岂不是这样吗？(耶利米书23:26)
同一先知书：那些先知向你们预言的，乃是虚假的异象和占卜，并虚无的事，以及他们自己心中的诡诈。(耶利米书14:14)
在灵义上，“先知”表示那些从圣言和教义教导真理的人，因而在抽象意义上表示教义方面的圣言本身。因此，在反面意义上，如在这些经文中，他们表示那些教导虚假的人，因而表示那些歪曲圣言真理的人；“他们心中的诡诈”表示故意如此行。
“诡诈”在灵义上是指出于误导人的欲望而对圣言真理的故意歪曲，这一点明显可见于何西阿书：
以法莲用谎话，以色列家用诡诈围绕我。(何西阿书11:12)“以法莲”表示对教会真理的理解；“以色列家”表示教会本身；因此，“诡诈”和“谎话”表示出于故意的目的或意图和欲望说服人相信虚假。
同一先知书：他们变得像欺诈的弓；他们的首领必因舌头的狂怒倒在剑下。(何西阿书7:16)
诗篇：
他们转身离开，如同欺诈的弓。(诗篇78:57)他们被比作“欺诈的弓”，是因为“弓”表示两种意义上的争战的教义，即与真理争战的虚假的教义，以及与虚假争战的真理的教义；枪和箭表示用来维持争战的虚假或真理。这就是“弓和箭”的含义(可参看AE357节)。这一切再次清楚表明，“诡诈”是指灵义上的诡诈，灵义上的诡诈是反对圣言和教会的真理和良善的诡诈，因而是摧毁它们的意愿和欲望。
“诡诈”表示摧毁圣言、教义和教会的真理和良善，因而故意和有意摧毁它们的意愿和欲望，这一点明显可见于耶利米书：
他们窥探着，像捕鸟人蹲着等；他们设下圈套捕捉人；笼子怎样装满雀鸟，他们的屋里也照样充满诡诈。(耶利米书5:26,27)
摩西五经：人若蓄意反对他的邻舍，用诡计杀了他，你要把他从我的祭坛那里拿去。(出埃及记21:14)
由于这是如此严重的一个罪，所以耶利米书上说：怀着诡诈做耶和华的工作的，必受咒诅。(耶利米书48:10)“诡诈”之所以是如此严重的一个罪行，是因为故意和目的属于意愿；凡属于意愿的，都属于这个人自己，被称为他心中的邪恶。事实上，意愿就是这个人自己；在属于意愿的同意之前的思维不在人里面，而是在他外面；因为流入思维的东西就像从世界流入视觉的物体，其中一些令人愉悦，一些不令人愉悦；令人愉悦的物体进入他生活的快乐，而不令人愉悦的物体则被抛弃。凡流入属于人的理解力和由此而来的思维的内在视觉的东西，也是这种情况。它若令人愉悦，就进入意愿，并把自己添加到他的生命中；它若不令人愉悦，就被抛弃。
要知道，所有恶人都有通过虚假摧毁天堂和教会的真理的意图和欲望，因而有这样的意愿。原因在于，他们与地狱结合；地狱灵出于自己的爱之快乐燃烧着摧毁天堂和教会的一切的欲望，并利用最狡诈的手段如此行，他们巧妙设计这些手段，并以一种奇妙的方式来执行；如果我根据经历描述这些手段，它们会填满许多页。这清楚表明，“诡诈”表示总体上意图通过虚假摧毁真理的一切邪恶。另外，可参看《属天的奥秘》关于诡诈所说的，即：诡诈摧毁属于人里面的属灵和内在生命的一切(AC9013节)；古人视诡诈、欺诈和伪装为滔天罪行(AC3573节)；当被天使观之时，诡诈的人或骗子看上去就像蛇和毒蛇(AC4533节)；圣言中的“蛇”和“毒蛇”就是指这些人(AC9013节)；在圣言中，“毒液”表示诡诈(AC9013节)。关于对通过诡计暗中欺骗他人者的惩罚(AC831,957–960,1273节)；关于他们的地狱(AC830,831,947,4951节)。
866. (Verse 5) And in their mouth was found no guile. That this signifies that they were averse to think of and persuade to falsities, is evident from the signification of the mouth, as denoting thought and speech therefrom; consequently also persuasion; concerning which see above (n. 580, 782, 794); and from the signification of guile, as denoting deliberately to deceive and lead astray, thus from an intention of the will; consequently, from the mind (animus), to think and persuade to falsities, which destroy a man for ever. That such things have no existence with those who are led by the Lord, or follow Him, is signified by no guile being found in their mouth. For the Lord is Divine truth united to Divine good; and in both of these are all those who are in the Lord; and these are they who acknowledge His Divine Human and do His precepts. And because to think falsities is to be in opposition to Divine truth, and to desire to persuade to belief in them is contrary to Divine good, therefore they are averse to so doing.
[2] What guile in the Word signifies besides is evident from passages where it is mentioned. As in the following:
In John:
Jesus said of Nathanael as he was coming to him, "Behold an Israelite indeed, in whom is no guile" (John 1:48).
By an Israelite is signified one who is in the good of charity, and, by virtue of this, is in truths; thus one who is in truths from good. These also are meant by the hundred and forty and four thousand who follow the Lord, in whose mouth is found no guile; by guile therefore in that place the same things are signified.
[3] In Zephaniah:
"The remnant of Israel shall not do perversity, nor speak a lie, neither shall a tongue of guile be found in their mouth" (3:13).
By the remnant of Israel are meant those who are in spiritual faith, because in the good of charity; similarly by the true Israelite. By speaking a lie is signified to teach falsity from ignorance of the truth; but by guile is signified falsity, not from ignorance, but from a deliberate purpose to deceive; as is the case with the impious.
[4] Similarly in the following passages:
"He did no violence, neither was guile in his mouth" (Isaiah 53:9).
This is spoken of the Lord:
"He shall redeem their soul from guile and violence" (Psalm 72:14).
"The rich men are filled with violence, and the inhabitants thereof speak a lie, and as to their tongue, guile is in their mouth" (Micah 6:12).
"They fill their master's house with violence and guile" (Zeph. 1:9).
"Men of bloods and of guile shall not live out half their days" (Psalm 55:23).
"Thou shalt destroy them that speak a lie; the man of bloods and of guile Jehovah will abhor" (Psalm 5:6).
By violence and blood is signified the perversion of truth and the falsification of the Word; and by guile doing these things from a deliberate purpose.
"Jehovah, turn an ear to my prayers, which are apart from lips of guile" (Psalm 17:1).
"Keep thy tongue from evil, and thy lips from speaking guile" (Psalm 34:13).
"If my lips should speak iniquity, and my tongue should speak guile" (Job 27:4).
"Jehovah, deliver my soul from lying lips, from the tongue of guile; what shall he give to thee, what shall he add to thee, thou tongue of guile?" (Psalm 120:2, 3).
"Thou openest thy mouth to evil, and thy tongue frameth guile " (Psalm 1. 19).
"The mouth of the wicked, the mouth of the guileful, have opened against me; they have spoken against me with a lying tongue" (Psalm 109:2).
"Thy tongue deviseth mischiefs as a sharp razor, working guile " (Psalm 52:2, 4).
"They mock every one his companion, and they speak not truth; they have taught their tongue to speak a lie; thy dwelling is in the midst of guile, by reason of guile they have refused to know me" (Jeremiah 9:5, 6).
By the lips and tongue with which they speak a lie and guile, is signified thought with the intention to persuade to falsities against truths, and of leading astray; for the lips and the tongue signify the same as the mouth.
"Blessed is the man to whom Jehovah imputeth not iniquity, and in whose spirit there is no guile" (Psalm 32:2).
"The words of his mouth are iniquity and guile; he ceaseth from understanding and doing good" (Psalm 36:4).
"To speak iniquity, and talk guile" (Job 13:7).
Here iniquity refers to evil, and guile to falsity therefrom.
"From the man of guile and perversity, deliver me, O Jehovah" (Psalm 43:1).
"He that is clean in hands and pure in heart, who lifteth not up his soul to vanity, and sweareth not with guile" (Psalm 24:4).
"Against the quiet in the land they think words of guile; they opened their mouth exceedingly against me" (Psalm 35:20, 21).
"Wickedness is in the midst thereof; fraud and guile depart not from her street" (Psalm 55:11).
"Thou hast trodden down all them that err from thy statutes; for their guile is a lie" (Psalm 119:118).
"This people turneth itself away; Jerusalem continues averse; they retain guile; they refuse to return; I have attended and heard, but they speak not right" (Jeremiah 8:5, 6).
Guile in these passages does not mean guile in the natural sense, which consists in fraudulent contrivances and malicious falsehood against another; but guile in the spiritual sense, by which is meant thought from the intention of the will, or from a deliberate purpose of speaking and persuading to falsities, and thereby destroying the soul.
[5] To the same purpose it is said of the prophets in Jeremiah:
"Is it not in the heart of the prophets that prophesy a lie; and of the prophets of the guile of their own heart?" (23:26).
In the same:
"The prophets prophesy unto you a vision of falsehood and divinations, and a thing of nought, and the guile of their own heart" (14:14).
By prophets, in the spiritual sense, are meant those who teach truths from the Word, and doctrine; and hence in the abstract sense, the Word itself as to doctrine is signified by them. Therefore, in the opposite sense, as in these passages, they signify those who teach falsities, thus those who falsify the truths of the Word; and to do this from a deliberate purpose is meant by the guile of their heart.
[6] That by guile, in the spiritual sense, is meant the falsification of the truths of the Word from a deliberate purpose, also from the lust of leading astray, is evident in Hosea:
"Ephraim hath compassed me about with a lie, and the house of Israel with guile" (Hosea 11:12).
By Ephraim is signified the understanding of the truths of the church, and by the house of Israel the church itself; whence by guile and a lie is signified to persuade to falsities from a deliberate purpose and desire.
[7] In the same:
"They are become as deceitful bows; their princes shall fall by the sword, from the rage of their tongue" (357). From these things it is again evident that by guile is meant, in the spiritual sense, guile, which is in opposition to the truths and goods of the Word and of the church, thus it is the will and lust to destroy them.
[8] That the will and lust to destroy the truths and goods of the Word, of doctrine, and of the church, thus of destroying them from a deliberate purpose, is signified by guile, is evident in Jeremiah:
"They speculate as he that setteth snares; they set a trap that they may catch men; as a cage full of birds, so their houses are full of guile" (5:26, 27).
In Moses:
"If a man have a purpose against his neighbour to slay him with guile, thou shalt take him away from mine altar" (Ex. 21:14).
And because it was so grievous a sin, therefore it is said in Jeremiah:
"Cursed is he who doeth the work of Jehovah with guile (48:10).
The reason why guile was so grievous a crime is, that deliberate purpose is of the will; and whatever is of the will is of the man himself, and is called the evil of his heart. For the will is the man himself; but the thought before consent, which is of the will, is not in man, but external to him; because the things that flow into the thought are as objects which flow from the world into the sight, some of which are pleasing and some not; and those which do please enter the delight of his life, but those which do not please are rejected. This is the case with every thing that flows into man's internal sight, which belongs to the understanding and the thought therefrom. If it is pleasing it enters the will, and adds itself to its life; but if it is not pleasing, it is rejected.
[9] It must be observed that all evil persons have the intention and lust, and therefore the will, to destroy the truths of heaven and the church by falsities. The reason is, that they are conjoined to hell; and the infernals, from the delight of their love, burn with the lust to destroy all things of heaven and the church, and this by the most crafty devices, which they artfully contrive, and carry out in a wonderful way; if I should describe these from experience, they would fill many pages. It was made evident therefore that guile in general signifies all evil of intention to destroy truths by means of falsities.
In addition to this, see what is written concerning guile in the Arcana Coelestia; where it is shown that guile destroys everything pertaining to the spiritual and interior life in man (n. 9013); that guile, fraud, and simulation were regarded by the ancients as monstrous crimes (n. 3573); that the deceitful, when viewed by the angels, appear like serpents and vipers (n. 4532); that they are also meant by serpents and vipers, in the Word (n. 9013); that poison, in the Word, signifies guile (n. 9013).
Concerning the punishments of those who have insidiously deceived others by guile, see in the same work (n. 831, 957, 968, 959, 960, 1273); concerning their hells (n. 830, 831, 947, 4951).
866. Verse 5. And in their mouth was found no deceit, signifies that they are averse to thinking falsities and persuading to them. This is evident from the signification of "mouth," as being thought and speech therefrom, and thus persuasion; (See above, n. 580, 782, 794); also from the signification of "deceit," as being to deceive and mislead purposely, thus from an intention of the will; consequently to think falsities and persuade to them designedly, which destroys man forever. That such things have no place in those who are led by the Lord or who follow Him is signified by "in their mouth is found no deceit." For the Lord is Divine truth united to Divine good; and all who are in the Lord, who are those who acknowledge His Divine Human and do His commandments, are in the Divine truth and in the Divine good; and as thinking falsities is contrary to the Divine truth, and wishing to persuade to them is contrary to the Divine good, such are averse to so doing.
[2] What else "deceit" signifies in the Word can be seen from the passages where it is mentioned, as in the following.
In John:
Jesus said of Nathaniel as he was coming to Him, Behold an Israelite indeed, in whom is no deceit (John 1:47).
An "Israelite" signifies one who is in the good of charity, and from that in truths, thus one who is in truths from good. Such are meant also by "the hundred forty-four thousand who follow the Lord, in whose mouth is found no deceit;" so here "deceit" has the same signification.
[3] In Zephaniah:
The remnant of Israel shall not do perversity nor speak a lie, neither shall a tongue of deceit be found in their mouth (Zephaniah 3:13).
"The remnant of Israel," the same as "an Israelite indeed," means those who are in spiritual faith, because they are in the good of charity; "to speak a lie" signifies to teach falsely from ignorance of truth; but "deceit" signifies falsity that is not from ignorance of truth, but from deliberation, thus from the purpose of deceiving, as is the case with the wicked.
[4] Likewise in the following passages:
He did no violence, neither was deceit in His mouth (Isaiah 53:9); which is said of the Lord:
He shall redeem their 1soul from deceit and violence (Psalms 72:14).
The rich are full of violence, and the inhabitants thereof speak a lie; and as to their tongue deceit is in their mouth (Micah 6:12).
They fill their master's house with violence and deceit (Zephaniah 1:9).
Men of bloods and of deceit shall not live out half their days (Psalms 55:23).
Thou wilt destroy those that speak a lie; the man of bloods and of deceit Jehovah will abhor (Psalms 5:6).
"Violence and blood" signify perversion of truth and falsification of the Word; and "deceit" signifies doing this purposely:
Jehovah give ear to my prayers, that are apart from lips of deceit (Psalms 17:1).
Keep thy tongue from evil, and thy lips from speaking deceit (Psalms 34:13).
If my lips should speak iniquity, and my tongue should speak deceit (Job 27:4).
Deliver my soul, O Jehovah, from a lip of falsehood, from a tongue of deceit. What shall he give to thee, What shall he add to thee, thou tongue of deceit? (Psalms 120:2, 3).
Thou openest thy mouth to evil, and with thy tongue thou framest deceit (Psalms 50:19).
The mouth of the wicked, the mouth of deceit they have opened against me; they have spoken against me with a tongue of lies (Psalms 109:2).
Thy tongue thinketh wickednesses like a sharp razor working deceit (Psalms 52:2, 4).
They mock everyone with his companion, and they speak not truth; they have taught their tongue to speak a lie; it is thine to dwell in the midst of deceit; through deceit they have refused to know Me (Jeremiah 9:5, 6).
"Lips and tongue" with which they speak falsehood and deceit signify the thought with the intention of persuading to falsities against truths, and of misleading; the lips and the tongue having a similar signification as the mouth:
Blessed is the man unto whom Jehovah imputeth not iniquity, and in whose spirit there is no deceit (Psalms 36:2);
The words of his mouth are iniquity and deceit; he ceaseth from understanding and doing good (Psalms 36:3);
To speak iniquity and to speak deceit (Job 13:7);
"iniquity" having reference to evil and "deceit" to falsity thence:
From the man of deceit and perversity deliver me, O Jehovah (Psalms 43:1).
The clean in hands and pure in heart, who doth not lift up his soul to vanity, and sweareth not with deceit (Psalms 24:4).
They think words of deceit against the quiet in the land, they opened their mouth exceedingly against me (Psalms 35:20, 21).
Wickednesses are in the midst thereof, fraud and deceit depart not from her street (Psalms 55:11).
Thou hast trodden down all them that err from Thy statutes, for their deceit is a lie (Psalms 119:118).
This people turneth itself away, Jerusalem is perpetually turned away, they hold fast to deceit, they refuse to return; I have hearkened and heard, but they speak not aright (Jeremiah 8:5, 6).
In these passages "deceit" does not mean deceit in the natural sense, which consists of deceitful plotting and malicious false-hood against another, but deceit in the spiritual sense, in which "deceit" means thought from the intention of the will, or intentionally and deliberately speaking falsities and persuading to them, and thereby destroying the soul.
[5] Likewise respecting the prophets, in Jeremiah:
Is it not in the heart of the prophets that prophesy falsehood, even of the prophets of the deceit of their own heart? (Jeremiah 23:14).
In the same:
The prophets prophesy unto you a vision of falsehood and divinations, and a thing of nought, and the deceit of their own heart (Jeremiah 14:14).
In the spiritual sense "prophets" signify those who teach truths from the Word and doctrine, and thus in an abstract sense the Word as to doctrine, therefore in the contrary sense, as in these passages, they signify those who teach falsities, thus those who falsify the truths of the Word; and to do this intentionally is meant by "the deceit of their heart."
[6] That "deceit" means in the spiritual sense intentional falsification of the truths of the Word, from a desire to mislead, is evident in Hosea:
Ephraim hath compassed Me about with falsehood, and the house of Israel with deceit (Hosea 11:12).
"Ephraim" signifies the understanding of the truths of the church; and "the house of Israel" the church itself; so "deceit" and "falsehood" signify persuading to falsities with intention and desire.
[7] In the same:
They are become like a deceitful bow; their princes shall fall by the sword, from the rage of their tongue (357.) All this again makes evident that "deceit" means deceit in the spiritual sense, which is deceit against the truths and goods of the Word and of the church, thus a disposition and desire to destroy them.
[8] That a disposition and desire to destroy the truths and goods of the Word, of doctrine, and of the church, thus to destroy them deliberately and intentionally, is signified by "deceit," is evident in Jeremiah:
They watch as fowlers lie in wait; they set a trap that they may catch men; as a cage full of birds so their houses are full of deceit (Jeremiah 5:26, 27).
In Moses:
If a man have a purpose against his neighbor to slay him by deceit, thou shalt take him from Mine altar (Exodus 21:14).
And as this was so grievous a sin it is said in Jeremiah:
Cursed is he who doeth the work of Jehovah with deceit (Jeremiah 48:10).
"Deceit" was so grievous a crime because deliberation and purpose are of the will, and whatever is of the will is of the man himself, and is called the evil of his heart, for the will is the man himself; but the thought that precedes consent, which is an act of the will, is not in man but outside of him; since the things that flow into the thought are like the objects that flow into the sight from the world, some of which are pleasing and some not pleasing; and those that are pleasing enter the delight of his life, but those that are not pleasing are cast out. So it is with everything that flows into man's internal sight, which is of his understanding and consequent thought. If it is pleasing it enters his will and adds itself to his life; but if it is not pleasing it is cast out.
[9] It is to be known that all evil persons have a disposition and desire, consequently a will, to destroy the truths of heaven and the church by falsities, for the reason that they are conjoined to hell, and infernal spirits from the delight of their love burn with a lust of destroying all things of heaven and the church, and this by crafty devices, which they artfully contrive and wonderfully execute, which, if described from experience, would fill many pages. This makes clear that "deceit" signifies in general all evil of intention to destroy truths by falsities. (In addition, see what has been said about deceit in the Arcana Coelestia, namely, that deceit destroys everything of the spiritual and interior life in man, n. 9013; that deceit, fraud, and simulation were accounted by the ancients monstrous wickedness, n. 3573; that the deceitful, when viewed by the angels, appear like serpents and vipers, n . 4533; that such are meant in the Word by "serpents" and "vipers," n. 9013; that "poison" in the Word signifies deceit, n. Arcana Coelestia 9013. Respecting the punishments of those who lie in wait for and deceive others by deceit, n. 831, 957-960, 1273[1]; respecting their hells, n. 830, 831, 947, 4951.)
Footnotes:
1. The Hebrew has "their," see above n. 328.
866. [Vers. 5.] "Et in ore illorum non est inventus dolus." Quod significet quod aversentur cogitare et persuadere falsa, constat ex significatione "oris", quod sit cogitatio et inde loquela, proinde etiam persuasio (de qua supra, n. 580, 782, 794); et ex significatione "doli", quod sit ex proposito, ita ex intentione quae voluntatis fallere et seducere, ita ex animo cogitare et persuadere falsa, quae hominem in aeternum perdunt: quod talia apud illos qui a Domino ducuntur, seu Ipsum sequuntur, non sint, significatur per quod "in ore illorum non inveniatur dolus"; nam Dominus est Divinum Verum unitum Divino Bono; in hoc et in illo sunt omnes qui in Domino sunt, qui sunt qui agnoscunt Divinum Humanum Ipsius, et faciunt praecepta Ipsius; et quia cogitare falsa est contra Divinum Verum, ac velle persuadere illa est contra Divinum Bonum, ideo aversantur illa.
[2]): per "Israelitam" significatur qui in bono charitatis est, et ex illo in veris, ita qui in veris ex bono; hi quoque sunt qui intelliguntur per "centum et quadraginta quatuor millia" qui sequuntur Dominum, "in quorum ore non invenitur dolus"; quare ibi per "dolum" similia significantur.
[3] Apud Zephaniam,
"Reliquiae Israelis non facient perversitatem, neque loquentur mendacium, neque invenietur in ore illorum lingua doli" (3:13):
per "reliquias Israelis" intelliguntur qui in fide spirituali sunt, quia in bono charitatis, similiter ac supra per "verum Israelitam": per "loqui mendacium" significatur docere falsum ex ignorantia veri; at per "dolum" significatur falsum, 1
non ex ignorantia veri, sed ex consulto, ita ex proposito fallendi, sicut est, apud impios.
[4] Similiter in sequentibus locis:
"Non violentiam fecit, nec dolus in ore Ipsius" (Esaias 53:9);
ibi de Domino.
"A dolo et violentia 2
redimet animam 3
eorum" (Psalms 72:14);
"Divites..impleti sunt violentia, et habitatores ejus loquuntur mendacium, et quoad linguam eorum dolus in ore illorum" (Micham 6:12);
"Implent domum dominorum..violentia et dolo" (Zephanias 1:9);
"Viri sanguinum et doli non dimidiabunt dies suos" (Psalms 55:24 [B.A. Psalms 55bbccc[23]);
"Perdes loquentes medacium, virum sanguinum et doli abominabitur Jehovah" (Psalms 5:7 [B.A. 6]);
per "violentiam" et per "sanguinem" significatur perversio veri et falsificatio Verbi, et per "dolum" significatur id ex proposito.
"Jehovah.... adverte aurem ad preces meas, quae sine labiis doli" (Psalms 17:1);
"Custodi linguam tuam a malo, et labia tua a loquendo dolum" (Psalms 34:14 [B.A. 13]);
"Si loquerentur labia mea iniquitatem, et lingua mea loqueretur dolum" (Hiob 27:4);
"Jehovah, libera animam meam a labio mendacii, a lingua doli; quid dabit tibi, ..quid addet tibi lingua doli?" (Psalms 120:2, 3);
"Os tuum aperis ad malum, et lingua tua nectis dolum" (Psalms 50:19);
"Os impii [et] os doli contra Me aperuerunt, locuti sunt mecum lingua mendacii" (Psalms 109:2);
"Perditiones cogitat lingua tua, sicut novacula acuta [faciens] dolum" (Psalms 52:4, 6 [B.A. 2, 4]);
"Vir..cum socio illudunt, et veritatem non loquuntur, docuerunt linguam suam loqui mendacium, .... habitare tuum in medio doli, ob dolum renuerunt cognoscere Me" (Jeremias 9:4, 5, 6):
per "labia et linguam", quibus loquuntur mendacium et dolum, significatur cogitatio cum intentione persuadendi falsa contra vera, ac seducendi, "labia" enim et "lingua" similia significant quae "os."
"Beatus homo cui non imputat Jehovah iniquitatem, modo non in spiritu ejus dolus" (Psalms 32:2);
"Verba oris ejus iniquitas et dolus, cessat ab intelligendo, faciendo bonum" (Psalms 36:4 [B.A. 3]);
Loqui iniquitatem, et loqui dolum (Hiob 13:7):
"iniquitas" spectat malum, et "dolus" inde falsum.
"A viro doli et perversitatis", Jehovah, "libera me" (Psalms 43:1);
"Mundus manibus et purus corde, qui non effert ad vanitatem animam suam, et non jurat cum dolo" (Psalms 24:4);
"Contra tranquillos terrae verba dolorum cogitant, 4
valde dilatarunt os suum contra me" (Psalms 35:20, 21);
"Perditiones in medio ejus, ..non recedet a platea ejus fraus et dolus" (Psalms 55:12 [B.A. 11]);
"Conculcasti omnes aberrantes a statutis tuis, quia mendacium dolus eorum" (Psalms 119:118);
"Avertit se populus hic, Hierosolyma aversa perpetuat, retinent dolum, renuunt reverti; attendi et audivi, non rectum loquuntur" (Jeremias 8:5 [, 6]):
in his locis per "dolum" non intelligitur dolus in naturali sensu, in quo est machinatio fraudulenta, ac mendacium ex malitia contra alium; sed dolus in spirituali sensu, in quo dolus est cogitatio ex intentione voluntatis, seu ex proposito aut consulto loquendi et persuadendi falsa, et sic animam perdendi.
[5] Similiter de prophetis, apud Jeremiam,
"Numne est in corde prophetarum prophetantium mendacium, et prophetarum doli cordis sui?" (23:26);
apud eundem,
Prophetae "visionem mendacii, et praestigias, et nihilum, et dolum cordis sui illi prophetant vobis" (14:14):
per "prophetas" in spirituali sensu significantur docentes vera ex Verbo et doctrinam, et inde in sensu abstracto per illos significatur Verbum quoad doctrinam; quare per illos in opposito sensu, ut in illis locis, significantur docentes falsa, ita falsificantes vera Verbi; hoc ex proposito intelligitur per "dolum cordis" illorum.
[6] Quod per "dolum" intelligatur falsificatio veritatum Verbi ex proposito, tum ex cupiditate seducendi, patet apud Hoscheam,
"Circumdederunt Me mendacio Ephraim, et dolo domus Israelis" (12:1 [B.A. 11:12]):
per "Ephraimum" significatur intellectus veritatum ecclesiae, et per "domum Israelis" ipsa ecclesia; inde per "dolum" et "mendacium" significatur falsa persuadere ex proposito et cupiditate.
[7] Apud eundem,
"Facti sunt sicut arcus dolosus, cadent gladio principes illorum, ex indignatione linguae illorum" (7:16);
et apud Davidem,
"Aversi sunt sicut arcus dolosi" (Psalms 78:57):
comparantur "arcui doloso", quia per "arcum", significatur doctrina pugnans in utroque sensu, nempe doctrina falsi pugnantis contra verum, ac veri contra falsum; "jacula" enim et "tela" significant falsa aut vera, per quae pugnatur; (quod illa per "arcum" et per "tela" significentur, videatur supra, n. 357): ex quibus iterum patet quod per "dolum" intelligatur dolus in spirituali sensu, quae est contra vera et bona Verbi et ecclesiae, ita animus et cupiditas destruendi illa.
[8] Quod animus et cupiditas destruendi vera et bona Verbi, doctrinae et ecclesiae, ita ex consulto et ex proposito, per "dolum" significetur, constat apud Jeremiam,
"Spectantur sicut tendunt aucupes, constituunt perdentem, ut homines capiant; sicut cavea plena avibus, ita domus eorum plenae dolo" (5:26, 27);
apud Mosen,
"Si propositum habuerit quis adversus socium suum occidendi illum dolo, a cum altari meo abstrahes eum" (Exodus 21:14):
et quia id tam grave peccatum fuit, ideo dicitur apud Jeremiam,
"Maledictus faciens opus Jehovae dolo" (48:10).
Quod dolus tam grave crimen fuerit, est quia consultum et propositum est voluntatis; et quicquid est voluntatis est ipsius hominis, et vocatur malum cordis ejus; voluntas enim est ipse homo, at vero cogitatio ante consensum, qui est voluntatis, non in homine est, sed extra illum; quoniam illa quae in cogitationem influunt, sunt sicut objecta quae in visum influunt e mundo, quorum quaedam placent, et quaedam non placent; et quae placent intrant jucundum vitae ejus, at quae non placent rejiciuntur; ita est cum omni quod influit in visum internum hominis, qui est ejus intellectus et inde cogitationis; si placet, intrat voluntatem ejus, et addit se vitae ejus; si vero non placet, rejicitur.
[9] Sciendum est quod omnes mali animum et cupiditatem, consequenter voluntatem, destruendi vera caeli et ecclesiae per falsa, habeant; causa est, quia conjuncti sunt inferno, ac infernales flagrant cupidine ex jucundo amoris illorum destruendi omnia caeli et ecclesiae, et hoc per astutos dolos, quos artificiose nectunt, et mirabiliter expediunt; quos si ab experientia describerem, membranas implerem: inde patuit quod per "dolum" in genere significetur omne malum intentionis destruendi vera per falsa. (Praeterea videantur quae in Arcanis Caelestibus de dolo scripta sunt: nempe, Quod dolus destruat omne vitae spiritualis ac interioris apud hominem, n. 9013:
quod dolus, fraus, simulatio fuerit antiquis enorme facinus, n. 3573:
quod dolosi inspecti ab angelis appareant ut serpentes et viperae, n. 5
4532:
quod etiam intelligantur per "serpentes" et "viperas" in Verbo, n. 9013:
quod "venenum" in Verbo significet dolum, n. 9013: de poenis illorum qui alios insidiati sunt et fefellerunt per dolos, n. 831, 957, 958, 959, 900, 1273: de infernis illorum, n. 830, 831, 947, 4951.)
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.
5. The editors made a correction or note here.