10037.“粪”表其它一切不洁之物。这从“粪”的含义清楚可知，“粪”是指不洁之物。“粪”表示不洁之物，因而表示邪恶与虚假，因这些在灵义上是不洁之物的原因是，一切无用或已经利用完的食物都会化为粪便，“食物”在灵义上是指信与爱的真理与良善（参看4792，5147，5293，5340，5342，5576，5915，8562，9003节）。也正因如此，粪便和排泄物对应于存在于地狱中的邪恶和虚假；在圣言中，地狱也被称为“茅厕”。关于这种对应关系，可参看前文（954，2755，4948，5394，5395，7161节）。
因此，在圣言中，这类事物表示地狱之物，这一点从下列经文可以看出来。以赛亚书：
主必将锡安女子的污秽洗去，又将耶路撒冷的血迹涮净，那时，剩在锡安留在耶路撒冷的，就是一切住耶路撒冷，记在生命册的，必称为圣。（以赛亚书4:3，4）
“锡安”和“耶路撒冷”表示教会，“锡安”表示那些处于爱之良善的人当中的教会，“耶路撒冷”表示那些处于源于这良善的真理之人当中的教会；“将锡安女子的污秽洗去”表示将教会中那些处于爱之良善的人从邪恶当中洁净出来，而“将耶路撒冷的血迹涮净”表示将教会中那些处于真理的人从邪恶的虚假当中洁净出来。
耶利米书：
人必将犹大王的骸骨和他首领的骸骨、祭司的骸骨、先知的骸骨从坟墓中取出来，抛散在日头、月亮和天上的万象面前，就是他们从前所喜爱、所事奉的。它们不再收殓，不再葬埋，必在地面上成为粪土。（耶利米书8:1，2）
这些话描述了那些亵渎教会的良善与真理之人的景况。将骸骨从坟墓中取出来也代表了那时他们的状态；从坟墓中取出的“王的骸骨和首领的骸骨”表示被亵渎的真理；“祭司和先知的骸骨”表示被亵渎的良善；“抛散在日头、月亮和天上的万象面前”表示从一切良善与真理中被除去；“不再收殓，不再葬埋”表示不会复活得生命；“必在地面上成为粪土”表示无非是地狱之物。同一先知书：
他们必死于致命的疫症，无人哀哭，必不得葬埋；必在地面上成为粪土。（耶利米书16:4；25:33）
“在地面上成为粪土”和前面引用的话具有相同的含义。
耶利米哀歌：
素来吃美好食物的，现今在街上变为凄凉；素来穿着朱红衣裳长大的，现今却拥抱粪堆。（耶利米哀歌4:5）
“素来吃美好食物的”表示那些拥有圣言，由此拥有关于真理的认知或知识的人；“素来穿着朱红衣裳长大的”表示那些具有关于良善的认知或知识之人；“拥抱粪堆”表示学习并选择虚假，而不是这些事物。玛拉基书：
你们若不听从，也不放在心上，我就使咒诅临到你们，又把粪，就是你们节期的粪抹在你们的脸上。（玛拉基书2:2，3）
“把粪抹在脸上”表示以邪恶的虚假玷污生命的内层；“节期的粪”表示玷污敬拜的神圣事物。
以西结书：
先知被吩咐，用人粪烤大麦糕饼，因为以色列人也必这样吃不洁净的食物。但他说，哎！主耶和华啊，我的灵魂未曾被玷污，那可憎的肉也未曾入我的口。于是祂回答，我给你牛粪代替人粪，你要用它烤你的糕饼。因为我要使他们缺粮缺水，彼此惊惶，因自己的罪孽消灭。（以西结书4:9，12-17）
这些事物代表了犹太民族的教会中良善与真理的品质；“用人粪烤大麦饼”表示因自我之爱的邪恶而被玷污的教会的内层良善；“用牛粪烤糕饼”表示因这爱的邪恶而被玷污的教会的外在良善。
由于“糕饼”表示这些事物，所以经上说他们要“缺粮缺水，彼此惊惶”；“粮和水”表示良善和真理；“缺它们”并“惊惶”表示被剥夺它们。由于粪和排泄物表示这类事物，故明显可知摩西五经中的这些话表示什么：
你在营外要有一个地方，你可以出去在那里方便。你还要有一把锹，用以掩盖粪便。因为耶和华你的神要在你营中间行走，所以你的营要圣洁，免得祂见你中间有污秽之物，就转身离开你。（申命记23:12-15）
经上之所以如此吩咐，是因为粪便代表不洁之物；以色列人所住的营代表天堂和教会，就是主通过信和爱而同在的地方；因此，营外的地方代表天堂和教会不存在的地方，因而主没有通过信和爱而同在的地方。这就是为何经上说“耶和华要在营中间行走营，所以营要圣洁，免得祂见有污秽之物，就转身离开”。“污秽之物”表示由邪恶与虚假所造成的不洁。那里的“营”表示天堂和教会，就是主所在的地方，这一点可见于接下来的内容。
Potts(1905-1910) 10037
10037. And its dung. That this signifies all the other unclean things, is evident from the signification of "dung," as being what is unclean. That "dung" signifies what is unclean, consequently evil and falsity, for in the spiritual sense these are unclean, is because all that is useless and worn out of the food goes into dung and into ordure, and in the spiritual sense "food" denotes the truth and good of faith and of love (see n. 4792, 5147, 5293, 5340, 5342, 5576, 5915, 8562, 9003). Hence also it is that dung, ordure, and excrement correspond to evils which are in hell, which also in the Word is called "the draught" (in regard to which correspondence see above, n. 954, 2755, 4948, 5394, 5395, 7161). [2] Hence then it is that such things in the Word signify things infernal, as can be seen from the following passages. In Isaiah:
He that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, everyone that is written unto life in Jerusalem, when the Lord shall have washed away the excrement of the daughters of Zion, and shall have washed away the bloods of Jerusalem (Isa. 4:3, 4);
by "Zion" and "Jerusalem" is signified the church, by "Zion" the church with those who are in the good of love, and by "Jerusalem" with those who are in truths from this good; "to wash away the excrement of the daughters of Zion" denotes to purify from evils those in the church who are in the good of love, and "to wash away the bloods of Jerusalem" denotes to purify from falsities of evil those in the church who are in truths. [3] In Jeremiah:
They shall draw out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and shall spread them before the sun and the moon, and all the army of the heavens, which they had loved, and which they had served; they shall not be gathered, nor buried; they shall be for dung upon the faces of the earth (Jer. 8:1, 2);
by these words is described the state of those who have profaned the goods and truths of the church, which state at that time was also represented by the drawing out of bones from the sepulchers; "the bones of kings and of princes drawn out from sepulchers" signify truths profaned; "the bones of priests and of prophets" signify goods profaned; "to be spread before the sun, the moon, and all the army of the heavens," signifies removal from all good and truth; "not to be gathered, nor buried," signifies no resurrection to life; "to be dung on the faces of the earth" signifies to be nothing but infernal. Again:
They shall die by deaths of malignant diseases, so that they shall not be bewailed, neither shall they be buried; they shall be for dung on the faces of the earth (Jer. 16:4; 25:33);
by "dung on the faces of the earth" is signified the like as above. [4] In Lamentations:
They who did eat dainties were devastated in the streets; they that were brought up on crimson have embraced dunghills (Lam. 4:5);
"they who did eat dainties" denote those who have the Word and from it the knowledges of truth; "they that were brought up on crimson" denote those who are in the knowledges of good; "to embrace dunghills" denotes to learn and choose falsities in place of these. In Malachi:
If ye will not hear, and if ye will not lay to heart, I will send a curse upon you, and will scatter dung upon your faces, the dung of your feasts (Mal. 2:2, 3);
"to scatter dung upon the faces" denotes to defile the interiors of life with the falsities of evil; "the dung of feasts" denotes to defile the holy things of worship. [5] In Ezekiel:
The prophet was commanded to make a cake of barley with the dung of human excrement, because thus do the sons of Israel eat their unclean bread. But he said, Ah, Lord Jehovih, my soul hath not been polluted; there hath not come into my mouth the flesh of abomination. Then He answered, I give thee the excrement of an ox instead of the dung of man, that thou mayest make thy bread with it; for I will cause them to lack bread and water, and a man and his brother shall be desolated, and shall pine away because of their iniquity (Ezek. 4:9, 12-17);
by these things was represented the quality of the good and truth of the church of the Jewish nation; "a cake of barley with the dung of human excrement" signifies the interior good of the church defiled with the evils of the love of self; "a cake with the excrements of an ox" signifies the external good of the church defiled with the evils of this love. [6] Because these things are signified by the "cake," it is said that they "should lack bread and water," and "should be desolated;" "bread and water" denote good and truth; "to lack them," and "to be desolated," denote to be deprived of them. Because such things were signified by "dung," "ordure," and "excrement," it is plain what is signified by these words in Moses:
There shall be a space without the camp, whither thou shalt go forth abroad; and thou shalt have a paddle, with which thou shalt cover thine excrement; for Jehovah God walketh in the midst of thy camp; that thy camp may be holy, and He see not in thee the nakedness of anything, and turn back from behind thee (Deut. 23:12-15);
this was commanded because what is unclean was represented by the ordure; for by the camp where the sons of Israel were, was represented heaven and the church, where the Lord is present through faith and love; and therefore by the "space without the camp" was represented where heaven and the church are not, thus where the Lord is not present through faith and love. Therefore it is said that "the camp should be holy, lest Jehovah walking in the midst of the camp should see the nakedness of anything and should turn back." "Nakedness" denotes what is unclean by reason of evils and falsities. (That "the camp" there signified heaven and the church, where the Lord is, will be seen in what now follows.)
Elliott(1983-1999) 10037
10037. 'And its dung' means all other unclean things. This is clear from the meaning of 'dung' as that which is unclean. 'Dung' means that which is unclean, and therefore means evil and falsity since these in the spiritual sense are the unclean things, because all food that has no use or has served its purpose passes away into dung, and food in the spiritual sense is the truth and good of faith and love, 4792, 5147, 5293, 5340, 5342, 5576, 5915, 8562, 9003. Therefore also dung and excrement correspond to evils that exist in hell, which in the Word is also called a latrine. Regarding this correspondence, see 954, 2755, 4948, 5394, 5395, 7161.
[2] Consequently such things in the Word mean those which are hellish, as may be recognized from the following places: In Isaiah,
He who remains in Zion, and he who is left in Jerusalem, will be called holy, everyone who has been written for life in Jerusalem, when the Lord will have washed the excrement of the daughters of Zion and washed away the blooda of Jerusalem. Isa 4:3,4.
'Zion' and 'Jerusalem' mean the Church, 'Zion' the Church among those who are governed by the good of love, and 'Jerusalem' the Church among those who are guided by truths springing from that good. 'Washing the excrement of the daughters of Zion' means purifying from evils those in the Church who are governed by the good of love, while 'washing the blood of Jerusalem' means purifying from falsities of evil those there who are guided by truths.
[3] In Jeremiah,
They will bring out the bones of the kings of Judah, and the bones of its princes, and the bones of the priests, and the bones of the prophets, and they will spread them out before the sun and the moon, and all the host of heaven, which they have loved and which they have served. They will not be gathered nor buried; they will be as dung on the face of the earth. Jer 8:1,2.
These words describe the condition of those who rendered the Church's forms of good and its truths unholy. Their condition at that time was represented by the bringing of the bones out of their tombs. 'The bones of the kings' and 'of the princes' brought out of their tombs mean truths rendered unholy; 'the bones of the priests' and 'of the prophets' mean forms of good rendered unholy. 'Being spread out before the sun and the moon, and all the host of heaven' means being removed from all goodness and truth; 'not being gathered and buried' means not being raised up to life; and 'being dung on the face of the earth' means being nothing but that which is hellish. In the same prophet,
They will die by the deaths of grievous illnesses, so that they are not mourned nor buried; they will become dung on the face of the earth. Jer 16:4; 25:33.
'Becoming dung on the face of the earth' has the same meaning as the words used in the previous quotation.
[4] In Lamentations,
Those who ate delicacies are desolateb in the streets; those brought up in purple have embraced dunghills. Lam 4:5.
'Those who ate delicacies' means those who have the Word and consequently have cognitions or knowledge of truth; 'those brought up in purple' means those with cognitions of good; and 'embracing dunghills' means learning and choosing falsities instead of those things. In Malachi,
If you will not hear, and if you will not take it to heart, I will send a curse on you, and spread dung on your faces, the dung of your feasts. Mal 2:2,3.
'Spreading dung on their faces' means defiling the more internal things of life with the falsities of evil; '[spreading] the dung of feasts' means defiling the holy things of worship.
[5] In Ezekiel,
The prophet was commanded, Make a barley cake with human dung, for thus will the children of Israel eat their bread unclean. But he said, Ah Lord Jehovih! my soul has not been polluted; abominable flesh has not come into my mouth. Then He answered, I give you excrement of the ox instead of dung of the human being, that you may make your bread with it. For I will cause them to be in want of bread and water, and they will be dismayed with one anotherc, and waste away on account of their iniquity. Ezek 4:9-17.
These things represented the character of goodness and truth in the Church of the Jewish nation. 'A barley cake with dung of the human being' means the Church's interior good defiled with the evils of self-love; 'a cake with excrement of the ox' means the Church's external good defiled with the evils of that love.
[6] Since those things are meant by 'cake' it says that they would be in want of bread and water and would be dismayed. 'Bread and water' means goodness and truth; 'being in want of them' and 'being dismayed' means being deprived of [them]. Since such things were meant by dung and excrement it is evident what the following words in Moses mean,
There shall be a space outside the camp, where you may go out, and you shall have a spaded with which you shall cover your excrement. For Jehovah God will be walking in the midst of your camp, so that your camp may be holy, and so that He may see no indecent thing among you and turn away from youe. Deut 23:12-14.
This command was given because uncleanness was represented by dung. For the camp where the children of Israel were living represented heaven and the Church, in which the Lord is present through faith and love. The place outside the camp therefore represented a place where heaven and the Church did not exist, thus where the Lord was not present through faith and love. This is why it says, 'Jehovah will be walking in the midst of the camp, so that the camp may be holy, and so that He may see no indecent thing and turn away'. 'Indecent thing' means uncleanness that results from evils and falsities. The fact that 'the camp' there meant heaven and the Church, in which the Lord is present, will be seen in what comes next.
Latin(1748-1756) 10037
10037. `Et fimum ejus': quod significet immunda reliqua, constat ex significatione `fimi' quod sit immundum. Quod `fimus' (t)(x)significet immundum, proinde malum et falsum, nam haec in spirituali sensu immunda sunt, est quia in fimum et in stercus abit omne inutile et obsoletum cibi, et cibus in spirituali sensu est verum et bonum fidei et amoris, n. 4792, 5147, 5293, 5340, 5342, 5576, 5915, 8562, 9003; inde quoque est quod fimus, stercus, et excrementum, correspondeant malis {1} quae in inferno, quod etiam in Verbo vocatur latrina; de correspondentia illa videatur n. 954, 2755, 4948, 5394, 5395, 7161; inde nunc est quod talia in Verbo significent infernalia, ut constare potest ex his locis: apud Esaiam, Relictus in Zione, et residuus in Hierosolyma, sanctus dicetur, omnis scriptus ad vitam in Hierosolyma, cum laverit Dominus excrementum filiarum Zionis et sanguines Hierosolymae abluerit, iv 3,4;per `Zionem' et `Hierosolymam' significatur Ecclesia, per `Zionem' Ecclesia apud illos qui in bono (o)amoris, et per `Hierosolymam' apud illos qui in veris ex illo bono {2}; `lavare excrementum filiarum Zionis' est purificare a malis illos {3} in Ecclesia qui in bono (o)amoris, et `lavare sanguines Hierosolymae' est purificare a falsis mali illos qui ibi in veris {4}: [3] apud Jeremiam, Extrahent ossa regum Jehudae, et ossa principum ejus, et ossa sacerdotum, et ossa prophetarum, et expandent ea soli et lunae, et omni exercitui caelorum, quae amaverant et quibus serviverant; non colligentur, neque (x)sepelientur; in stercus super faciebus terrae erunt, viii 1, 2;
per haec describitur status eorum qui profanaverunt bona et vera Ecclesiae, qui status etiam illo tempore repraesentabatur per extractionem ossium ex sepulcris; `ossa regum et principum e sepulcris extracta' significant vera profanata, `ossa sacerdotum et prophetarum' significant bona profanata, `expandi soli, lunae, et omni exercitui caelorum' significat remotionem ab omni bono et vero, `non colligi et non sepeliri' significat non resurrectionem ad vitam, `stercus super faciebus terrae esse' significat quod non nisi quam infernale: apud eundem, Mortibus morborum malignorum morientur, ita ut non plangantur, neque sepeliantur; in stercus super faciebus terrae fient, xvi 4, xxv 33;
per `stercus super faciebus terrae fieri,' simile quod supra significatur: [4] in Threnis, Qui comederunt lautitias, devastati sunt in plateis, educati super purpura, amplexi sunt sterquilinia, iv 5;
`qui comederunt lautitias' sunt qui Verbum habent {5}, et inde cognitiones veri, `educati super purpura' sunt qui in cognitionibus boni, `amplecti sterquilinia' est loco illorum addiscere et eligere falsitates: apud Malachiam, Si non audiveritis et si non posueritis super cor, mittam in vos maledictionem, et spargam stercus super facies vestras, stercus festorum vestrorum, ii 2, 3;
`spargere stercus super facies' est conspurcare interiora vitae falsis malis `stercus festorum' est conspurcare sancta cultus: [5] apud Ezechielem, Mandatum Prophetae, quod placentam hordeorum cum stercore fimi humani {6} faceret, quia sic comedunt {7} filii Israelis panem suum immundum: sed dixit, Ah, Domine Jehovih! anima mea non polluta est, non venit in os meum caro abominationis; tunc respondit, Do tibi excrementum bovis pro stercore hominis, ut (x)facias panem tuum cum illo {8}; nam faciam ut careant pane et aqua, et desolentur vir et frater ejus, et contabescant propter iniquitatem suam, iv (x)9-17;
per haec repraesentabatur quale esset bonum et verum Ecclesiae gentis Judaicae; `placenta hordeorum cum stercore fimi hominis' significat bonum Ecclesiae interius conspurcatum malis amoris sui, `placenta cum excrementis {9} bovis significat bonum Ecclesiae externum conspurcatum malis illius amoris; quia illa significantur per `placentam,' dicitur quod carituri essent pane et aqua et desolarentur; `panis et aqua' est bonum et verum, `carere illis' et `desolari' est deprivari. [6] Quia talia per fimum, stercus, et excrementum significabantur, patet quid significatur per haec apud Moschen, Spatium erit extra castra quo foras exeas, et clavus erit tibi quo conteges excrementum tuum; nam Jehovah Deus ambulans in medio castrorum tuorum, ut castra tua sancta sint, et {10} non videat in te nuditatem ullius rei, et revertatur a post te, Deut. xxiii 13-15;
hoc mandatum est quia immundum repraesentabatur per stercus; {11} per castra (o)enim ubi filii Israelis, repraesentabatur caelum et Ecclesia, ubi Dominus praesens per fidem et amorem; quare per locum extra castra repraesentabatur ubi non caelum et Ecclesia, ita ubi Dominus non praesens per (o)fidem et amorem; quapropter dicitur quod Jehovah ambulans in medio castrorum ut castra sancta sint, ne videat nuditatem ullius rei, et revertatur; nuditas {12} est immundum ex malis et falsis. Quod `castra' ibi significaverint {13} caelum et Ecclesiam, ubi Dominus, videbitur in nunc sequentibus. @1 i et falsis$ @2 in vero ex bono$ @3 i qui$ @4 in vero$ @5 habuerunt$ @6 hominis$ @7 comedent$ @8 illis$ @9 excremento$ @10 i ut$ @11 i et$ @12 i ullius rei$ @13 significent$