976# “你给他们血喝”表示因此，他们处于邪恶之虚假。这从“喝血”的含义清楚可知，“喝血”是指吸收或接受虚假，因为“血”表示被歪曲的真理，“喝”表示吸收或接受。由于被歪曲的真理就是邪恶之虚假，所以此处“喝血”表示处于邪恶之虚假。被歪曲的真理就是邪恶之虚假，因为邪恶歪曲真理。他们处于邪恶之虚假在此被归因于主；因为经上说“你给他们血喝”，好像是主出于复仇这么做的，尽管主从不因人向祂所行的邪恶而报仇。这清楚表明，内义就隐藏在这些话里面，当字义，也就是表面真理的意义被脱去时，这内义就显现出来。当字义被脱去时，灵义就显现，也就是说，主没有给他们血喝，而是人给自己血喝；换句话说，人因他所处的邪恶而歪曲了圣言，因此，他处于邪恶之虚假。
(关于第五诫续)为证实前面所说的，以法官为例：所有因热爱审判的职能是为了从判决中获利，而不是为了对自己国家的功用而将正义变成贪赃枉法的法官都是盗贼，他们的判决是盗窃。同样，如果他们根据友情和偏袒来审判，那么这些判决也是盗窃，因为友情和偏袒也是好处和利益。只要这些东西被视为目的，审判被视为达到目的的手段，那么他们所做的一切都是邪恶，就是圣言中的恶行，不行公平和公义，侵害穷人、穷乏人、孤儿、寡妇和无辜者权益的意思。事实上，即便他们行公义，却视利益为目的，他们的确做了善行，但就他们而言，这不是良善；因为公义，也就是神性，对他们来说是一种手段，这种利益是目的；被视为目的东西就是一切，或全部中的全部，而成为手段的东西什么都不是，除非它服务于目的。因此，死后，这些法官继续既爱公义，又爱不公义，作为盗贼被判下地狱。我根据我所看到的这样说。他们就是那些避免邪恶不是因为它们是罪，只是因为他们害怕世间法律的惩罚，害怕失去名声、荣誉和职位，由此失去利益的法官。
而那些避开邪恶是因为邪恶是罪，避开它们是因为它们违背神性律法，因而违背神的法官则不然。这些法官视公义为目的，将其作为神性来崇敬、珍视和热爱。可以说，他们在公义中看到神，因为一切公义，就像一切良善和真理一样，都来自神。他们总是将公义与公平，公平与公义联在一起，知道公义若要成为公义，就必属于公平，公平若要成为公平，就必属于公义，就像真理属于良善，良善属于真理一样。由于这些法官视公义为自己的目的，所以对他们来说，给予判决就是在做善行。然而，就他们而言，这些作为，也就是判决，照着他们的判决或多或少关注友情、偏袒或利益，也照着它们里面或多或少为了公众利益，也就是说，为了让公义可以在同胞当中掌权，让那些依法生活的人可以拥有安全而对公义的爱而或多或少是良善。这些法官在与他们的作为相一致的程度上而拥有永生；因为他们受审判，就像他们自己审判人一样。
976. And thou had given them blood to drink. That this signifies that they are, consequently, in falsities of evil, is evident from the signification of drinking blood, as denoting to receive falsities; for by blood is signified truth falsified, and by drinking is signified to receive. And because falsified truth is the falsity of evil, therefore in this case by drinking blood, is signified to be in falsities of evil. The reason why falsified truth is the falsity of evil is, that evil falsifies truth.
Their being in the falsities of evil is here ascribed to the Lord, for it is said, Thou hast given them blood to drink, as if the Lord had done it from vengeance, although the Lord never avenges the evil done by man against Himself. It is therefore evident that an interior sense lies hidden in these words, and that it is manifest when the sense of the letter, which is that of apparent truth, is put off; for when this is done, the spiritual sense is manifest, which is, that the Lord did not give them blood to drink, but that man did this to himself; that is, that man, from the evil in which he is, has falsified the Word, and that, consequently, he is in the falsities of evil.
Continuation concerning the Fifth Precept:-
[2] [In confirmation of what has been said, take,] for example, judges. All those who make justice venal, by loving the office of judging for the sake of gain from judgments given and not for the sake of uses to their country, are thieves, and their judgments are thefts. Similarly, if they give judgment through friendship and favour, such judgments are thefts, for friendship and favour are also profits and gains. As long as such things are regarded as an end, and judgments as so many means to an end, all the things they do are evil, and are meant in the Word by evil works, and by not doing judgment and justice, by perverting the right of the poor, of the needy, of the fatherless, of the widow, and of the innocent. In fact, even if they do justice, and yet regard profit as the end, they indeed do a good work, but it is not good so far as they are concerned; for justice, which is Divine, is to them a means, and such gain is an end; and that which is regarded as the end is the all in all; whereas that which is put for the means is nothing, except so far as it is serviceable to the end. Wherefore, such judges, after death, continue to love what is unjust as well as what is just, and as thieves they are condemned to hell. I speak this from experience. These are they who do not abstain from evils as sins, but only because they fear the punishments of the civil law, and the loss of reputation, honour, function, and thus of gain.
[3] But it is otherwise with judges who abstain from evils as sins, and shun them because they are contrary to the Divine laws, and thus contrary to God. Such men regard justice as the end, and they venerate, esteem, and love it as Divine. They see, as it were, God in justice; because everything just, like everything good and true, is from God. They always unite justice with equity, and equity with justice, knowing that justice must pertain to equity in order to be justice, and that equity must pertain to justice in order to be equity, just as truth belongs to good, and good to truth. Because they regard justice as the end, therefore, in their case, to give judgments is to do good works. But these works, which are judgments, are more or less good, so far as they are concerned, in proportion as there is more or less of respect for friendship, favour, and gain in their judgments, also as there is more or less in them of the love of what is just for the sake of the public good, which is, that justice may reign among their fellow-citizens, and that those who live according to the laws may be in security. Such judges have life eternal in a degree according to their works; for they are judged just as they themselves had judged.
976. And thou hast given them blood to drink, signifies that consequently such are in the falsities of evil. This is evident from the signification of "drinking blood," as being to imbibe falsities, for "blood" signifies truth falsified, and "to drink" signifies to imbibe. And as falsified truth is the falsity of evil, therefore here "to drink blood" signifies to be in the falsities of evil. Falsified truth is the falsity of evil, because evil falsifies truth. That such are in falsities of evil is here attributed to the Lord; for it is said, "Thou hast given them blood to drink," as if the Lord had done it in the way of vengeance, although the Lord never avenges the evil done to Him by man. This makes clear that an interior sense lies hidden in these same words, and that this sense appears when the sense of the letter, which is that of apparent truth, is put off. When that sense is put off the spiritual sense comes forth, which is, that the Lord did not give them blood to drink, but that man gives himself blood to drink; in other words, that from the evil in which he is man has falsified the Word, and consequently is in the falsities of evil.
(Continuation respecting the Fifth Commandment)
[2] Take judges for an example: All who make justice venal by loving the function of judging for the sake of gain from judgments, and not for the sake of uses to their country, are thieves, and their judgments are thefts. It is similar if they judge according to friendships and favors, for friendships and favors are also profits and gains. When these are the end and judgments are the means, all things that they do are evil, and are what are meant in the Word by "evil works" and "not doing judgment and justice, perverting the right of the poor; of the needy, of the fatherless, of the widow, and of the innocent." Yea, even if they do justice, and yet regard profit as the end they indeed do a good work, but to them it is not good; for justice, which is Divine, is to them a means, and such gain is the end; and that which is made the end is everything, while that which is made the means is nothing except so far as it is serviceable to the end. Consequently after death such judges continue to love what is unjust as well as what is just, and are condemned to hell as thieves. I speak this from what I have seen. These are such as do not abstain from evils because they are sins, but only because they fear the punishments of the civil law and the loss of reputation, honor, and office, and thus of gain.
[3] It is otherwise with judges who abstain from evils as sins and shun them because they are contrary to the Divine laws, and thus contrary to God. These have justice for their end, and they venerate, cherish, and love it as Divine. In justice they see God, as it were, because everything just, like everything good and true, is from God. They always join justice with equity and equity with justice, knowing that justice must be of equity in order to be justice, and that equity must be of justice in order to be equity, the same as truth is of good and good is of truth. As such make justice their end, their giving judgments is doing good works; yet these works, which are judgments, are to them more or less good as there is in their judgments more or less of regard for friendship, favor or gain; also as there is more or less in them of a love of what is just for the sake of the public good, which is that justice may reign among their fellow-citizens, and that those who live according to the laws may have security. Such judges have eternal life in a degree that accords with their works; for they are judged as they themselves have judged.
976. "Et sanguinem eis dedisti bibere." - Quod significet quod inde illi in falsis mali sint, constat ex significatione "sanguinem bibere", quod sit haurire falsa, per "sanguinem" enim significatur verum falsificatum, et per "bibere" significatur haurire; et quia falsificatum verum est falsum mali, ideo hic per "sanguinem bibere" significatur esse in falsis mali. Quod falsificatum verum sit falsum mali, est quia malum falsificat verum. Quod in falsis mali sint, tribuitur hic Domino; nam dicitur, "Sanguinem eis dedisti bibere", sicut quod Dominus ex vindicta id fecerit, tametsi Dominus nusquam vindicat malum quod Ipsi ex homine fit: inde patet quod interior sensus in iisdem verbis lateat, et quod ille prodeat cum sensus litterae, qui est sensus veri apparentis, exuitur; qui dum exuitur, exit sensus spiritualis, qui est quod Dominus non dederit illis sanguinem bibere, sed quod homo sibi ipsi, hoc est, quod homo ex malo in quo est falsificaverit Verbum, et quod inde in falsis mali sit.
[2] (Continuatio de Quinto Praecepto.)
Sint pro exemplo Judices:-Omnes illi qui justitiam venalem faciunt, amando judicationis munus propter quaestus ex judiciis et non propter usus patriae, illi omnes sunt fures, et judicia illorum sunt furta; similiter si judicant secundum amicitias et favores, nam amicitiae et favores sunt etiam lucra et quaestus. Dum haec pro fine sunt, et judicia pro mediis, tunc mala sunt omnia quae faciunt, et sunt quae in Verbo intelliguntur per "mala opera", et per "non facere judicium et justitiam, pervertendo jus pauperum, egenorum, pupillorum, viduarum, insontium": immo etiam si justitiam faciunt, sed lucrum pro fine spectant, faciunt quidem bonum opus, sed non pro illis; nam justitia, quae est Divina, est illis medium, ac lucrum tale est finis; et quod pro fine est, est omne; quod autem pro medio, est nihil nisi quantum inservit fini; quare tales judices post mortem aeque injustum amant ac justum, ac sicut fures damnantur inferno: hoc ab experientia loquor. Hi sunt qui non abstinent a malis ut peccatis, sed modo quia timent poenas legis civilis, ac jacturam famae, honoris, functionis, et sic lucri.
[3] Aliter vero judices qui abstinent a malis ut peccatis, ac fugiunt illa quia sunt contra leges Divinas, et sic contra Deum; hi justitiam pro fine habent, et illam sicut Divinam venerantur, colunt et amant; hi vident quasi Deum in justitia, quia omne justum, sicut omne bonum et verum, est a Deo: conjungunt semper justum aequo, et aequum justo, scientes quod justum erit aequi ut sit justum, et aequum erit justi ut sit aequum, similiter ut verum est boni ac bonum est veri. Quoniam justitiam pro fine habent, inde illis facere judicia est facere bona opera; sed opera haec, quae sunt judicia, pro illis sunt magis et minus bona, sicut judiciis magis aut minus insunt respectus amicitiae, favoris et lucri, tum sicut magis et minus eis inest amor justi pro bono publico, quod est, ut justitia regnet apud concives, ac securitas sit illis qui secundum leges vivunt. His judicibus est vita aeterna in gradu secundum opera; nam illi similiter judicantur sicut ipsi judicaverunt.t.