10087.“你要取胸”表天堂里的神性属灵之物，天上的人将它变成自己的。这从“胸”的含义清楚可知，“胸”是指仁之良善，在至高意义上是指神性属灵之物，如下文所述。之所以表示天上的人将它变成自己的，是因为接下来论述的主题是没有烧在坛上，而是赐给摩西、亚伦和他儿子为分并被他们吃掉的公绵羊的肉和筐子里的饼。这一切表示将它变成他们自己的，接下来的经文就描述了这个过程。“胸”表示仁之良善，在至高意义上表示神性属灵之物，这层含义来源于对应关系。因为人的头对应于对主之爱的良善，该良善是至内层天堂的良善，被称为神性属天之物；而胸对应于仁之良善，该良善是中间或第二层天堂的良善，被称为神性属灵之物；脚对应于信之良善，因而对应于顺从的良善，该良善是最低层天堂的良善，被称为神性属世之物。关于这种对应关系，可参看前面的说明（10030节）。
“胸”因其对应关系而表示仁之良善，仁之良善是由意愿行善所产生的，或说就是出于意愿行善而行善，故代表该良善的约翰靠着主的胸膛或挨近主的怀里（约翰福音13:23，25），以此表示主喜爱这种良善。因为“靠着胸膛”或“挨近怀里”表示喜爱。人若知道这一点，也就能知道主对彼得和约翰所说的这些话表示什么：
耶稣对西门彼得说，约拿的儿子西门，你爱我吗？彼得说，主啊，是的，你知道我爱你。耶稣对他说，你喂养我的羔羊。耶稣又对他说，约拿的儿子西门，你爱我吗？彼得说，主啊，是的，你知道我爱你。耶稣对他说，你牧养我的羊。第三次对他说，约拿的儿子西门，你爱我吗？彼得就忧愁，说，主啊，你是无所不知的，你知道我爱你。耶稣对他说，你喂养我的羊。我实实在在地告诉你：你年少的时候，自己束上带子，随意往来；但年老的时候，你要伸出手来，别人要把你束上，带你到不愿意去的地方。说了这话，就对他说，你跟从我吧！彼得转过来，看见耶稣所爱的那门徒跟着，就是在晚饭的时候，靠着耶稣胸膛的。彼得看见他，就说，主啊，他怎样？耶稣对他说，我若要他等到我来的时候，与你何干？你跟从我吧！（约翰福音21:15-21）
若不通过内义，没有人能知道这些话表示什么。内义教导：主的十二个门徒和以色列的十二个支派一样，代表整体上信和爱的一切事物或方面；彼得代表信，雅各代表仁，约翰代表从仁流出的行为或良善。主的十二个门徒代表整体上信和爱的一切事物或方面（参看3488，3858e，6397节）；以色列的十二个支派也是（参看3858，3926，4060，6335，6640节）；彼得代表信，雅各代表仁，约翰代表仁之行为（参看创世记18和22章序言，3750，4738，6344e节）；“磐石”，如彼得也被如此称呼的，表示信方面的主（参看8581节）。
无仁之信虽不爱主，却仍能教导与信和爱的事物，以及属于主的事物，所以主三次说：“你爱我吗”、“喂养我的羔羊”、“牧养我的羊”。由于同样的原因，主说“你年少的时候，自己束上带子，随意往来；但年老的时候，你要伸出手来，别人要把你束上，带你到不愿意去的地方”，意思是说，在兴起的初期，教会的信拥有像小孩子那样的纯真之良善；但当它没落时，也就是在教会的末期，信不再拥有那良善，也不再拥有仁之良善，此时邪恶和虚假会引导它。这一切就是“年老的时候，你要伸出手来，别人要把你束上，带你到不愿意去的地方”所表示的，也就是说，你将从自由进入奴役。“束上”表示在良善发出的光中认识并看见真理（9952节）；“往来”表示照这些真理生活（8417，8420节）；因此，“自己束上带子，随意往来”表示出于自由行动，出于自由行动就是出于对源于良善的真理的情感行动（2870-2893，9585-9591节），是被主引导（9096，9586，9589-9591节）；但“别人要把他束上，带他到不愿意去的地方”表示处于奴役状态，或说成为奴仆，处于奴役状态或成为奴仆就是出于邪恶行动，因而被地狱引导（9096，9586，9589-9591节）。主首先提到的“羔羊”是指那些处于纯真之良善的人（参看3994节）；主第二次和第三次提到的“羊”是指那些处于仁之良善和源于这良善的信之人（4169，4809节）；“三”表示从开始到结束的整个时期（2788，4495，7715，9198节）。因此，由于主对彼得说的是从兴起到衰落的教会，所以祂说了三次：“你爱我吗？”
但“约翰跟从主”表示那些处于仁之良善的人跟从主，并为主所爱，他们也不离开主；而那些处于与仁分离之信的人不仅没有跟从主，还被这真理所激怒，就像当时的彼得一样；更不用说包含在这段经文中的更多奥秘了。由此也明显可知，“靠着主的胸膛”或“挨近祂怀里”表示为祂所爱，这话是指着那些处于仁之良善的人说的。祂“抱在怀中”（以赛亚书40:10，11）和“躺在怀中”（撒母耳记下12:3）意思大致相同。
Potts(1905-1910) 10087
10087. And thou shalt take the breast. That this signifies the Divine spiritual in the heavens, and its appropriation there, is evident from the signification of "the breast," as being the good of charity, and in the supreme sense the Divine spiritual (of which in what follows); that the appropriation of it in the heavens is meant, is because in what now follows the subject treated of is the flesh of the ram and the bread from the basket, which were not burned on the altar, but were granted to Moses, to Aaron, and to his sons, for a portion, and were "eaten," whereby is signified appropriation, the process of which is now to be described. That by "the breast" is signified the good of charity, and in the supreme sense the Divine spiritual, is from correspondence; for the head with man corresponds to the good of love to the Lord, which is the good of the inmost heaven, and is called the Divine celestial; but the breast corresponds to the good of charity, which is the good of the middle or second heaven, and is called the Divine spiritual; and the feet correspond to the good of faith, thus to the good of obedience, which is the good of the ultimate heaven, and is called the Divine natural (concerning which correspondence see what has been shown above, n. 10030). [2] As the "breast" from correspondence denotes the good of charity, and the good of charity is to do what is good from willing it, therefore John, who represented this good, lay on the breast or in the bosom of the Lord (John 13:23, 25); by which is signified that this good was loved by the Lord; for "to lie on the breast and in the bosom" denotes to love. He who knows this is also able to know what is signified by these words of the Lord to Peter and to John:
Jesus said to Simon Peter, Simon, son of Jonas, lovest thou Me? He saith, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed My lambs. He saith to him again, Simon, son of Jonas, lovest thou Me? He saith, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed My sheep. He said to him the third time, Simon, Son of Jonas, lovest thou Me? Peter was grieved, therefore he said, Lord Thou knowest all things, Thou knowest that I love Thee. Jesus saith unto him, Feed My sheep. Verily I say unto thee, When thou wast younger, thou girdedst thyself and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hand, and another shall gird thee, and lead thee whither thou wouldest not. When He had said this, He said to him, Follow Me. Peter turning about saw the disciple whom Jesus loved following, who also lay on His breast at supper. Peter seeing him saith, Lord, what about this man? Jesus said to him, If I will that he abide till I come, what is that to thee? Follow thou Me (John 21:15-21);
no one can know what these words signify except by the internal sense, which teaches that the twelve disciples of the Lord represented all things of faith and of love in the complex, as did the twelve tribes of Israel; and that Peter represented faith, James charity, and John the works or goods of charity. (That the twelve disciples of the Lord represented all things of faith and love in the complex, see n. 3488, 3858, 6397; and likewise the twelve tribes of Israel, n. 3858, 3926, 4060, 6335, 6640. That Peter represented faith, James charity, and John the works of charity, see the preface to the eighteenth and twenty-second chapters of Genesis, n. 3750, 4738, 6344; and that the "Rock," as Peter is also called, denotes the Lord as to faith, n. 8581.) [3] As faith without charity does not love the Lord, and yet can teach such things as belong to faith and love, and to the Lord, therefore the Lord said three times, "Lovest thou Me," "Feed My lambs," and "Feed My sheep," and for this reason the Lord says, "When thou wast younger, thou girdedst thyself, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee and lead thee whither thou wouldest not," by which is signified that the faith of the church in its rising is in the good of innocence like an infant; but that when it is in its setting, which is in the end of the church, faith would be no longer in this good, nor in the good of charity; and that then evil and falsity would lead, which are signified by "when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and lead thee whither thou wouldest not;" thus from being free it would become enslaved. "To gird" denotes to know and perceive truths in light from good, n. 9952; "to walk" denotes to live according to these truths, n. 8417, 8420; hence "to gird himself and walk whither he would," denotes to act from freedom, and to act from freedom is to act from the affection of truth from good, n. 2870-2893, 9585-9591; and is to be led by the Lord, n. 9096, 9586, 9589-9591; but "to be girded by another, and to be led whither he would not," denotes to be a slave, and to be a slave is to act from evil, thus to be led by hell, n. 9096, 9586, 9589-9591. That "lambs," of which the Lord first speaks, denote those who are in the good of innocence, see n. 3994; and that "sheep," of which the Lord speaks in the second and third place, denote those who are in the good of charity and from this in faith, n. 4169, 4809; and that "three" denotes a whole period from beginning to end, n. 2788, 4495, 7715, 9198. Therefore, as the Lord spoke to Peter concerning the church from its rising to its setting, He said three times, "Lovest thou Me?" [4] But by "John following the Lord" was signified that they who are in the goods of charity follow the Lord and are loved by the Lord, neither do they draw back; while they who are in faith separate not only do not follow the Lord, but are also indignant about it, like Peter at that time-not to mention more arcana which are contained in the above words. From all this it is also plain that to "lie on the breast and in the bosom of the Lord" denotes to be loved by Him, and that this is said of those who are in the goods of charity, like what is said of His "carrying them in His bosom" (Isa. 40:10, 11), and of "lying in the bosom" (2 Sam. 12:3).
Elliott(1983-1999) 10087
10087. 'And you shall take the breast' means the Divine Spiritual in the heavens, which those in heaven make their own. This is clear from the meaning of 'the breast' as the good of charity, and in the highest sense as the Divine Spiritual, dealt with below. The reason why its being made their own by those in the heavens is meant is that the subject in what follows next is the flesh from the ram and the bread from the basket which were not burned on the altar but were left as a portion for and were eaten by Moses, Aaron, and his sons. By this is meant making it their own, the process of which is described in what follows next. The origin of the meaning of 'the breast' as the good of charity, and in the highest sense as the Divine Spiritual, lies in correspondence. For the human head corresponds to the good of love to the Lord, which is the good of the inmost heaven and is called the Divine Celestial, whereas the breast corresponds to the good of charity, which is the good of the middle or second heaven and is called the Divine Spiritual; and the feet correspond to the good of faith, thus to the good of obedience, which is the good of the lowest heaven and is called the Divine Natural. Regarding this correspondence, see what has been shown above in 10030.
[2] Since the breast because of its correspondence means the good of charity, and the good of charity results from the will to do good, John - who represented that good - leaned on the Lord's breast or in His bosom, John 13:23,25, by which the Lord's love of that good is meant. For 'leaning on the breast' or 'in the bosom' means loving. Anyone who knows this may also know what the meaning is of the following words which the Lord addressed to Peter and to John,
Jesus said to Simon Peter, Simon son of Jonah, do you love Me? He said, Yes, Lord, You know that I love You. He said to him, Feed My lambs. He said to him again, Simon son of Jonah, do you love Me? He said, Yes, Lord, You know that I love You. He said to him, Feed My sheep. He said to him a third time, Simon son of Jonah, do you love Me? Peter was grieved, therefore he said, Lord, You know all things; You know that I love You. Jesus said to him, Feed My sheep. Truly I say to you, When you were younger you girded yourself and walked where you wished; but when you are old you will stretch out your hands and another will gird you and lead you where you do not wish. When He had said this He said to him, Follow Me. Having turned round Peter saw the disciple whom Jesus loved following, who also had leaned on His breast at the supper. Seeing him Peter said, Lord, what about him? Jesus said to him, If I will that he remain until I come, what is that to you? You follow Me. John 21:15-22.
None can know what these words mean except through the internal sense. This teaches that the Lord's twelve disciples represented all aspects of faith and love in their entirety, just as the twelves tribes of Israel did, and that Peter represented faith, James charity, and John the works or good deeds that flow from charity.
The Lord's twelve disciples represented all aspects of faith and love in their entirety, see 3488, 3858(end), 6397. The twelve tribes of Israel had the same representation, 3858, 3926, 4060, 6335, 6640. Peter represented faith, James charity, and John the works that flow from charity, Prefaces to Genesis 18 and 22, and 3750, 4738, 6344(end). 'The rock', as Peter is also called, means the Lord in respect of faith, 8581.
[3] Faith without charity does not love the Lord; nevertheless it is able to teach about things connected with faith and love, and the things that are the Lord's. This was why the Lord said three times, 'Do you love Me?', and then, 'Feed My lambs' or 'Feed My sheep'. For the same reason He says, 'When you were younger you girded yourself and walked where you wished; but when you are old you will stretch out your hands and another will gird you and lead you where you do not wish', meaning that in its early stages the Church's faith had possessed the good of innocence, like a young child; but when it was in decline, which is the final phase of the Church, faith would not possess that good any longer nor the good of charity, at which point evil and falsity would lead it. All this is what is meant by 'when you are old you will stretch out your hands and another will gird you and lead you where you do not wish', that is, you will pass from freedom into bondage. 'Girding' means being acquainted with and seeing truths in light that flows from good, 9952, and 'walking' leading a life in accord with those truths, 8417, 8420, so that 'girding himself and walking where he wished' means acting in freedom; and people act in freedom when an affection for truth springing from good governs their actions, 2870-2893, 9585-9591, and they are led by the Lord, 9096, 9586, 9589-9591. But 'being girded by another and being led where he did not wish' means being in bondage, and people are in bondage when evil governs their actions, and so they are led by hell, 9096, 9586, 9589-9591. 'Lambs', which the Lord mentions first, are those in whom the good of innocence is present, see 3994; 'sheep', which the Lord mentions the second and third times, are those in whom the good of charity, and faith springing from this, are present, 4169, 4809. Also three means the whole period from beginning to end, 2788, 4495, 7715, 9198; consequently, since the Lord spoke to Peter regarding the Church from its early stages to when it was in decline, He said three times, Do you love Me?
[4] As regards John's following the Lord, this was a sign of the truth that those who perform the good deeds of charity follow the Lord, are loved by the Lord, and do not leave Him, whereas those whose faith is separated from charity not only fail to follow the Lord but are also angered by that truth, as Peter was then; not to mention many more arcana within the words contained in that passage. From all this it is evident also that leaning on the Lord's breast or in His bosom means being loved by Him, and that this expression is used in reference to those who perform the good deeds of charity. Much the same is meant by carrying in the bosom, Isa.40:10,11, and lying in the bosom, 2 Sam 12:3.
Latin(1748-1756) 10087
10087. `Et accipies pectus': quod significet Divinum Spirituale in caelis, et ejus appropriationem ibi, constat ex significatione `pectoris' quod sit bonum charitatis, (c)et in supremo sensu Divinum Spirituale, de qua sequitur; quod sit appropriatio ejus in caelis, est quia in nunc sequentibus agitur de carne ex ariete, et de pane ex corbe, quae non adolebantur super altari, sed cesserunt Moschi, Aharoni et filiis ejus, in portionem, et comedebantur, per quae significatur appropriatio, processus ejus in nunc sequentibus describitur. Quod per `pectus' significetur bonum charitatis, et in supremo sensu Divinum Spirituale, est ex correspondentia; caput enim apud hominem correspondet bono amoris in Dominum, quod bonum est bonum intimi caeli, et vocatur Divinum Caeleste, pectus autem correspondet bono charitatis {1}, quod est bonum medii seu secundi caeli, et vocatur Divinum Spirituale, ac pedes (x)correspondent bono fidei, {2}ita bono oboedientiae, quod est bonum ultimi caeli, et vocatur Divinum Naturale, de qua correspondentia videantur quae supra n. 10,030 ostensa sunt. [2] Quia pectus ex correspondentia est bonum charitatis, et bonum charitatis est ex velle bonum facere {3}, ideo Johannes, qui id bonum repraesentabat accumbebat ad pectus seu in sinu Domini, Joh. xiii (x)23, 25, quo significatur quod id amaretur a Domino, nam accumbere ad pectus et in sinu' est amare; qui id scit, etiam scire potest quid significant haec Domini verba ad Petrum et ad Johannem, Jesus dixit Simoni Petro, Simon Jona, amasne Me? dicit, Immo, Domine, scis quod amem Te; {4} dixit illi, Pasce agnos Meos; dicit illi iterum, Simon Jona, amasne Me ? dicit, Immo, Domine, scis quod amem Te; dixit illi, Pasce oves Meas; dixit illi tertium, Simon Jona, amasne Me ? contristatus est Petrus, ideo dixit, Domine, Tu omnia nosti, Tu nosti quod amem Te; {5} dicit illi Jesus, Pasce oves Meas; amen dico tibi, Cum fuisti junior, cingebas te ipsum, et ambulabas quo volebas; quando autem senex {6}sis, extendes manus tuas, et alius te cinget et ducet quo non vis. Cum {7}hoc dixisset, dixit illi, Sequere Me; conversus Petrus vidit discipulum quem amabat Jesus, sequentem, qui etiam accumbebat in cena super pectore Ipsius; hunc videns Petrus, dicit, Domine, hic quid? dixit illi Jesus, Si illum volo manere donec venio, quid ad te? tu sequere Me, Joh. xxi (x)15-22;quid haec significant, nemo scire potest nisi per sensum internum, qui docet quod duodecim discipuli Domini repraesentaverint omnia fidei et amoris in complexu, quemadmodum duodecim tribus Israelis, et quod Petrus repraesentaverit fidem, Jacobus charitatem, et Johannes opera seu bona charitatis; quod duodecim discipuli Domini repraesentaverint omnia fidei et amoris in complexu, videatur n. 3488, 3858 fin., 6397, similiter duodecim tribus Israelis, n. 3858, 3926, 4060, 6335, 6640; quod Petrus repraesentaverit fidem, Jacobus charitatem, et Johannes opera charitatis, Praefatio ad Gen. xviii et xxii, 3750, 4738, 6344 fin., et quod `petra,' ut Petrus quoque vocatur, sit Dominus quoad fidem, n. 8581. [3] Quia fides absque charitate non amat Dominum, et usque docere potest talia quae fidei et {8}amoris sunt, et quae Domini, ideo Dominus ter dixit, `Amasne Me ?' et `pasce agnos Meos,' et `pasce' oves Meas'; (c)ac ideo Dominus dicit, `Cum fuisti junior, cingebas te ipsum, et ambulabas quo volebas; cum autem senex {9}eris, extendes manus tuas, et alius te cinget et ducet quo non vis,' per quae significatur quod (x)fides' Ecclesiae in suo ortu sit {10}in bono innocentiae {11} sicut infans, at eum in suo occasu est, qui est in fine Ecclesiae, quod fides non amplius {10}in bono illo {12}esset nec {10}in bono charitatis; et quod tunc malum et falsum ducerent, quae significantur per `quando senex {9}eris, extendes manus tuas, et alius te cinget, et ducet quo non vis,' ita ex libero servum fieri; `cingere' est scire et appercipere vera in luce ex bono, n. 9952, `ambulare' est vivere secundum illa, n. 8417, 8420, inde `cingere (x)se ipsum et' ambulare quo velit' est ex libero agere, et ex libero agere est ex affectione veri ex bono, n. 2870-2893, 9585-9591, ac est duci a Domino, n. 9096, 9586, 9589-9591, at `cingi ab alio et duci quo non velit' est servum esse est servum esse est agere ex malo, ita duci ab inferno, n. 9096, 9586, 9589-9590, 9591; (m)quod `agni,' de quibus Dominus primum dicit, (x) sint qui in bono innocentiae, videatur n. 3994, quod `oves,' de quibus Dominus secundo et tertio dicit, sint qui in bono charitatis et inde fide, n. 4169, 4809, et quod tria sint tota periodus a principio ad finem, n. 2788, 4495, 7715, 9198; ideo quia {13} de Ecclesia {14} ab ortu ejus ad {15} occasum ejus ad Petrum locutus est, {16} ter dixit, `Amasne Me ?'(n) Quod autem Johannes secutus sit Dominum, significabat quod qui in bonis charitatis sunt sequantur Dominum et amentur a Domino, nec recedant, {17}at quod illi qui in fide separata, non modo non sequantur Dominum sed etiam indignentur super id, sicut ibi Petrus; ut taceantur plura arcana quae in illis verbis. Ex his etiam patet quod accumbere super pectore et in sinu Domini sit amari ab Ipso, et quod id dicatur de illis qui in bonis charitatis sunt; similiter ac portare in sinu, Esai. xl 10, 11, et cubare in sinu, 2 Sam. xii 3. @1 i erga proximum $ @2 d ita i et$ @3 i proximo$ @4 dicit$ @5 dixit$ @6 fis$ @7 haec IT$ @8 charitatis$ @9 fis$ @10 ex$ @11 i et$ @12 Before charitatis$ @13 i Dominus$ @14 a principio$ @15 finem$ @16 i ideo$ @17 et$