10225.“从二十岁以上的”表对真理和良善的理解的状态。这从“二十”的含义清楚可知，当论及人的年龄时，“二十”是指对真理和良善的理解的状态。“二十”之所以表示对真理和良善的理解的状态，是因为一个人年满二十岁才开始独立思考。从幼年到高龄，就其属于聪明和智慧的内层而言，一个人要经历许多状态。第一个状态从出生持续到五岁；这是一种无知和无知里面的纯真之状态，被称为童年早期。第二个状态从五岁持续到二十岁；这是一种接受教导和获取记忆知识的状态，被称为童年后期。第三个状态从二十岁持续到六十岁，这是一种理解的状态，被称为青年期、成熟期或完全成年。第四个或最后一个状态则从六十岁开始持续，这是一种智慧和智慧里面的纯真之状态。
在摩西五经中，摩西用来描述以下几个年龄段的数字“五”、“二十”、“六十”，就表示人生命的这些连续状态：
人还特许的愿，从二十岁到六十岁的男人，你估定的价银要五十舍客勒；若是女人，你要估定三十舍客勒。若是从五岁到二十岁，男子你要估定二十舍客勒，女子估定十舍客勒。若是从一月到五岁，男子要估定五舍客勒，女子估定三舍客勒。若是从六十岁以上，男人你要估定十五舍客勒，女人估定十舍客勒。（利未记27:2-7）
第一个状态是无知和无知里面的纯真之状态，这是显而易见的。在这个状态持续期间，心智的内层正在为它们所服务的功用而成形，因而尚未打开。只有最外层，就是感官层面打开了；当唯独这些打开时，无知就存在。因为凡人所理解和感知到的东西皆来自这些内层；由此可见这时所存在并被称为童年纯真的纯真是最外在的纯真。
第二个状态是接受教导和获取记忆知识的状态，这也是显而易见的。该状态还不是一种理解的状态，因为这时孩童或青少年不能独立得出任何结论，也不能独立区分这一个真理和那一个真理，甚至不能区分真理和虚假，还需要别人的帮助。他的思维和言语纯由存储在他记忆里的东西构成，因而唯独由记忆知识构成；他也看不到或觉察不到某事是否真实，除非他凭教师的权威，从而因为别人如此说而信任它。
然而，第三个状态被称为一种理解的状态，因为这时此人独立思考，做出区分并得出结论；这些结论是他的，而不是别人的。此时信仰开始了，因为信仰不是此人自己的信仰，除非他通过自己的思想观念确认他所相信的。在此之前，信仰不是他的，而是他里面的别人的；因为那时他信靠这个人，而非所相信的事物。由此可见，当一个人不再从老师，而是从他自己思考时，或说当他自己的观念，而非老师的观念构成他所思想的东西时，理解的状态便在他身上开始了；这种情况只有等到心智的内层向天堂打开时才会发生。要知道，人心智的外层存在于这个世界，而内层则存在于天堂；从天堂流入源于世界的观念之光的量就决定了一个人拥有多少理解和智慧；这取决于他的内层打开的程度和方式；它们打开的程度则取决于这个人在生活中仰望天堂而非世界的程度。
但最后一个状态是一种智慧和智慧里面的纯真之状态；当一个人不再关心理解真理和良善，而是关心意愿并活出它们时，这种状态就存在了；因为这时此人拥有了智慧。人能在多大程度上意愿并活出真理和良善，取决于他拥有多少纯真，也就是说，取决于他在多大程度上相信他凭自己根本没有任何智慧，凡他所拥有的智慧皆源于主，还取决于他在多大程度上喜欢这样认为。正因如此，该状态也是智慧里面的纯真的状态。
从这些状态接踵而来的方式，智慧人也能看出神意（Divine Providence）的奇迹，这些奇迹如下：在先状态不断充当后续状态的基础；而且内层的打开或展开按连续阶段从最外层一直行进到最内层，直到最终它们被如此打开，以至于最初存在于最外层的东西，即无知和纯真，最终也存在于最内层。因为人若知道他凭自己对一切事物都一无所知，凡他所知道的皆源于主，就拥有智慧的无知，以及智慧的纯真在自己里面。这一切清楚表明当“二十”这个数字论及人的年龄时，“二十”所表示的理解状态是什么。
在圣言的其它经文中，这个数字具有相同的含义，如在摩西五经：
你要计算全会众的数目，凡以色列中，从二十岁以上能参军的。（民数记1:2，3，18ff）
这段经文论述的主题是以色列人按其支派安营和起行，由此也表示主按次序安排并布置信和爱的真理和良善；“安营”表示这种依次安排 （4236，8103e，8130，8131，8155节）；“支派”表示整体上信和爱的良善和真理（3858，3926，3939，4060，6335，6337，6397节）。因此，“二十岁以上的”表示那些处于理解状态的人，因为对这些人来说，信和爱的真理和良善能被主按次序安排并布置。事实上，主流入他们的理解力和意愿，在那里按次序安排和布置这些事物，并移走和抛弃虚假和邪恶。这解释了为何经上说“从二十岁以上能参军的”；因为“军队”表示按次序以这种方式布置的真理：真理不惧怕虚假和邪恶；如果它们进攻，就击退它们。“军队”在内义上就表示这类真理（参看3448，7236，7988，8019节）。
但对那些处于童年早期或童年后期的状态，因而二十岁以下的人来说，真理和良善没有被很好地安排，以至于能使他们参军、服兵役。他们之所以不能这样做，是因为如前所述，他们还不能独立区分或得出结论，因而尚不能运用理性驱逐任何虚假或邪恶；那些不能如此行的人也不会被送上战场。这就为何一个人在进入理解的状态，也就是能作出自己的判断之前，不允许经历试探，也就是经历与虚假和邪恶的属灵争战（3928，4248，4249，8963节）。
在摩西五经的其它经文中，“二十岁以上”具有相同的含义：
耶和华晓谕摩西和以利亚撒说：你们要将以色列人全会众，凡以色列中从二十岁以上、能出去打仗的，计算总数。（民数记26:1，2）
就灵义而言，“出去打仗”表示去与来自地狱的虚假和邪恶争战。
人若不知道“二十岁以上”表示理解的状态，或那些处于这种状态的人，就不可能知道为何当百姓向耶和华发怨言时，经上声称“凡从埃及上来、二十岁以上的人，必死在旷野”（民数记14:29；32:10，11）。因为那些处于理解状态，以至于能独立进行区分、得出结论、作出判断的人应该为自己所做的错事受到谴责；而那些尚未处于这种状态的人不是这样。由此也明显可知，当论及人的年龄时，“二十岁”表示理解或判断的状态。但当论及其它主体时，“二十”这个数字就具有一种不同的含义（参看10222节）。
Potts(1905-1910) 10225
10225. From a son of twenty years and upward. That this signifies the state of the intelligence of truth and good, is evident from the signification of "twenty," when said of a man's age, as being a state of the intelligence of truth and good. That "twenty" denotes a state of the intelligence of truth and good, is because when a man attains the age of twenty years he begins to think from himself; for from earliest infancy to extreme old age a man passes through a number of states in respect to his interiors that belong to intelligence and wisdom. The first state is from birth to his fifth year; this is a state of ignorance and of innocence in ignorance, and is called infancy. The second state is from the fifth year to the twentieth; this is a state of instruction and of memory-knowledge, and is called childhood and youth. The third state is from the twentieth year to the sixtieth, which is a state of intelligence, and is called adolescence, young manhood, and manhood. The fourth or last state is from the sixtieth year upward, which is a state of wisdom, and of innocence in wisdom. [2] These successive states of the life of man are signified by the numbers of the years of age-"five," "twenty," and "sixty," in the following passages in Moses:
When anyone shall make a special vow, the estimation of a male shall be from a son of twenty years even to a son of sixty years, fifty shekels of silver. If it be a female, the estimation shall be thirty shekels. And if from a son of five years even unto to a son of twenty years, the estimation shall be, if a male, twenty shekels; and if a female, ten shekels. And if it be from the son of a month even unto five years, the estimation of a male shall be five shekels; of a female three shekels. And if it be from a son of sixty years upward, the estimation shall be fifteen shekels, and of a female ten shekels (Lev. 27:2-7). [3] That the first state is a state of ignorance and also of innocence in ignorance is plain. During the continuance of this state, the interiors are being formed for use, consequently are not manifest, but only those most external, that belong to the sensuous man; and when these alone are manifest, there is ignorance; for whatever man understands and perceives is from the interiors; from which it can also be seen that the innocence which exists at that time and is called the innocence of infancy, is innocence most external. [4] That the second state is a state of instruction and of memory-knowledge is also plain; this state is not as yet a state of intelligence, because at that time the child or youth does not form any conclusions from himself, neither does he from himself discriminate between truths and truths, nor even between truths and falsities, but from others; he merely thinks and speaks things of memory, thus from mere memory-knowledge; nor does he see and perceive whether a thing is so, except on the authority of his teacher, consequently because another has said so. [5] But the third is called a state of intelligence, because the man then thinks from himself, and discriminates and forms conclusions; and that which he then concludes is his own, and not another's. At this time faith begins, for faith is not the faith of the man himself until he has confirmed what he believes by the ideas of his own thought. Previous to this, faith was not his, but another's in him, for his belief was in the person, not in the thing. From this it can be seen that the state of intelligence commences with man when he no longer thinks from a teacher, but from himself; which is not the case until the interiors are opened toward heaven. Be it known that the exteriors with man are in the world, and the interiors in heaven; and that in proportion as light flows in from heaven into what is from the world, the man is intelligent and wise; and this according to the degree and quality of the opening of his interiors, which are so far opened as the man lives for heaven and not for the world. [6] But the last state is a state of wisdom and of innocence in wisdom; which is when the man is no longer concerned about understanding truths and goods, but about willing and living them; for this is to be wise. And a man is able to will truths and goods, and to live them, just insofar as he is in innocence, that is, insofar as he believes that he has nothing of wisdom from himself, but that whatever he has of wisdom is from the Lord; also insofar as he loves to have it so; hence it is that this state is also a state of innocence in wisdom. [7] From the succession of these states the man who is wise may also see the wonderful things of the Divine Providence, which are that a prior state is constantly the plane of the states which follow, and that the opening or unfolding of the interiors proceeds successively from outermosts even to inmosts; and at last so that what was first (namely, ignorance and innocence), but in outermosts, is also last, but in inmosts; for he who knows that of himself he is ignorant of all things, and that whatever he knows is from the Lord, is in the ignorance of wisdom, and also in the innocence of wisdom. From all this it can be seen what is the state of intelligence which is signified by "twenty," when this number is predicated of man's age. [8] The like is also meant by this number in other passages of the Word, as in Moses:
Take ye the sum of all the congregation, from a son of twenty years and upward, everyone that goeth forth into the army in Israel (Num. 1:2, 3, 18, and following verses).
The subject treated of in this passage is the encampment and journeying of the sons of Israel according to the tribes, and thereby is also signified the setting in order and disposing by the Lord of the truths and goods of faith and love; by the "encampment," the setting in order and disposing (n. 4236, 8103, 8130, 8131, 8155); and by the "tribes," the goods and truths of faith and love in the whole complex (n. 3858, 3926, 3939, 4060, 6335, 6337, 6397). Hence by "a son of twenty years and upward" are meant those who are in a state of intelligence, for with these the truths and goods of faith and love can be set in order and disposed by the Lord, because the Lord flows into their understanding and will, and sets them in order and disposes them, and also removes and casts down falsities and evils. Therefore it is said "from a son of twenty years and upward everyone that goeth forth into the army," for by "the army" is signified truths disposed in this order-that they do not fear falsities and evils; but repel them if they assault. (That such truths are meant in the internal sense by an "army," see n. 3448, 7236, 7988, 8019.) [9] But with those who are in a state of infancy and childhood, thus who are under twenty years of age, truths and goods have not been so set in order as to enable them to go forth into the army and into warfare, because, as before said, they do not as yet from themselves discriminate, and form any conclusions; consequently they cannot as yet by means of the rational dispel anything of falsity or evil; and they who are not able to do this are not let into combats. For this reason a man is not admitted into temptations, which are spiritual combats against falsities and evils, until he is in a state of intelligence, that is, until he comes to his own judgment (n. 3928, 4248, 4249, 8963). [10] The like is signified by the age of "twenty years and upward" in other passages in Moses:
Jehovah said to Moses and Eleazar, Take ye the sum of all the assembly of the sons of Israel, from a son of twenty years and upward, everyone that goeth forth to warfare in Israel (Num. 26:2, 3);
in the spiritual sense by "going forth to warfare" is signified to go forth into combats against the falsities and evils which are from hell. [11] One who does not know that a "son of twenty years and upward" signifies a state of intelligence, or those who are in this state, cannot know either why, when they murmured against Jehovah, it is said that they should "die in the wilderness from twenty years and upward, all who came up out of Egypt" (Num. 14:29; 32:10, 11); for they who are in such a state of intelligence that they can discriminate, conclude, and judge from themselves are blamable for their evil; but not those who are not yet in this state. From this also it is evident that by "twenty years," when said of a person's age, is signified a state of understanding, or of judgment. But the number "twenty" has a different signification when said of a different subject (see above, n. 10222).
Elliott(1983-1999) 10225
10225. 'From a son of twenty years and over' means the state in which the understanding of truth and good exists. This is clear from the meaning of the word 'twenty', when it refers to a person's age, as the state in which the understanding of truth and good exists. The reason why 'twenty' means the state in which the understanding of truth and good exists is that when a person attains twenty years he starts to think for himself. For from earliest childhood to extreme old age a person passes inwardly through a number of states, which are those of understanding (or intelligence) and wisdom. The first state lasts from birth to the person's fifth year. It is a state of ignorance and of innocence within ignorance; and it is called early childhood. The second state lasts from the fifth to the twentieth year. This is a state in which instruction is received and knowledge is acquired; and it is called later childhood. The third state lasts from the twentieth to the sixtieth year, which is a state in which understanding exists; and it is called adulthood, maturity, or full manhood. The fourth or last state lasts from the sixtieth year onwards, which is a state of wisdom and of innocence within wisdom.
[2] These consecutive states of a person's life are meant in Moses by the numbers five, twenty, and sixty, used in Moses to describe the following age-groups,
When anyone makes a particular vow, the valuation for a male from a son of twenty years to a son of sixty years shall be fifty shekels of silver; if it is a female the valuation shall be thirty shekels. But from a son of five years to a son of twenty years the valuation shall be, if a male, twenty shekels; if a female, ten shekels. But from the son of a month to a son of five years the valuation of a male shall be five shekels, of a female three shekels. But from a son of sixty years onwards the valuation [of a male] shall be fifteen shekels, of a female ten shekels. Lev 27:2-7.
[3] The fact that the first state is a state of ignorance and also of innocence within ignorance is self-evident. While this state exists the inner levels of the mind are being put into shape for the use they will serve, and consequently are not yet opened up. Only the most external levels, those of the senses, are open; and when these alone are open ignorance exists. For a person's understanding and perception of anything at all springs from those inner levels. From this it also becomes clear that the innocence which exists at this time and is called the innocence of young childhood is of a most external nature.
[4] The fact that the second state is one in which instruction is received and knowledge is acquired is also self-evident. This is not yet a state in which understanding exists because the young person does not arrive at any conclusion by himself; neither by himself does he draw any distinction between one truth and another, nor even between truth and falsity, only with the help of others. His thought and speech consist purely of matters contained in his memory, thus solely of acquired knowledge; nor does he see or perceive whether something is true unless he takes it on trust from his teacher, consequently because another says it is.
[5] The third state however is called a state in which understanding exists because the person now thinks for himself, drawing distinctions and arriving at conclusions; and the conclusions are his, not another's. At this time belief begins; for belief is not a person's own until he has confirmed what he believes with ideas that are the product of his own thinking. Till then the belief is not his but another's within him; for till then he trusts in the person, not in the matter of belief. From this it becomes clear that the state in which understanding exists begins with a person when not his teacher's but his own ideas constitute what he thinks, which does not happen until inner levels of the mind are opened towards heaven. It should be remembered that the outer levels of the human mind exist in the world and the inner ones in heaven, and that the amount of light flowing from heaven into ideas derived from the world determines how much understanding and wisdom a person has. This comes about according to how far and in what kind of way the inner levels have been opened; and how far they are open depends on how far the person leads a life looking to heaven and not to the world.
[6] The last state however is one of wisdom and of innocence within wisdom, which exists when a person is no longer concerned just to gain an understanding of truths and forms of good, but is concerned to make them part of his will and life; for then the person has wisdom. And how far that person is able to make them part of his will and life depends on how much innocence he has, that is, on how far he believes that left to himself he has no wisdom at all, but that whatever wisdom he has is derived from the Lord, and also on how far he loves this to be so. So it is that this state is also one of innocence within wisdom.
[7] From the way in which these states follow one another the person possessing wisdom can also see the marvels of Divine Providence, namely these: An earlier state serves as the basis for those following on continuously; and, The opening up or unclosing of inner levels advances in consecutive stages from the outermost right through to the inmost ones, till at length they have been so opened up that what existed initially on outermost levels - that is to say, ignorance and innocence - also exists finally on inmost levels. For anyone who knows that by himself he is ignorant of everything and that whatever he knows is derived from the Lord has the ignorance of wisdom and also the innocence of wisdom within him. All this now makes clear what the state of understanding is, meant by 'twenty' when this number is used in reference to a person's age.
[8] This number is used with a similar meaning elsewhere in the Word, for example in Moses,
Take the sum of all the congregation, from a son of twenty years and over - every [male] going into the army in Israel. Num 1:2,3,18ff. This refers to the encampment and journeying of the children of Israel according to their tribes, which too means the arrangement in order by the Lord of the truths and forms of the good of faith and love, this arrangement in order being meant by the encampment of them, 4236, 8103(end), 8130, 8131, 8155, and the forms of good and the truths of faith in their entirety by their tribes, 3858, 3926, 3939, 4060, 6335, 6337, 6397. Consequently 'a son of twenty years and over' is used to mean those who are in the state when understanding exists, because in their case truths and forms of the good of faith and love are able to be arranged and set in order by the Lord. For the Lord flows into their understanding and will, where He arranges and sets those things in order, and also removes and casts aside falsities and evils. This explains why it says 'from a son of twenty years and over, every [male] going into the army; for 'the army' means truths drawn up in order, in such a way that they may have no fear of falsities and evils, but may drive them back if they attack. The fact that such truths are meant in the internal sense by 'the army', see 3448, 7236, 7988, 8019.
[9] But in the case of those who are in the state of early childhood or that of later childhood, thus those who are under twenty years old, truths and forms of good are not so well arranged that they can go into the army and perform military service. They cannot do so because, as has been stated above, they do not as yet draw distinctions or arrive at conclusions by themselves, and cannot therefore as yet use reason to banish any falsity or evil at all; and those who cannot do this are not sent into battle, either. This is why a person is not allowed to undergo temptations, which are spiritual conflicts against falsities and evils, until he has entered the state in which understanding exists, that is, when he can judge things for himself, 3928, 4248, 4249, 8963.
[10] Twenty years of age and over is used with the same meaning elsewhere in Moses,
Jehovah said to Moses and Eleazar, Take the sum of the whole assembly of the children of Israel from a son of twenty years and over - everyone going into military service in Israel. Num 26:1,2.
In the spiritual sense 'going into military service' means going into battles against falsities and evils which come from hell.
[11] Anyone who does not know that 'a son of twenty years and over' means the state in which understanding exists, or those who are in that state, cannot know either why it was declared, when the people grumbled against Jehovah, that all who came up from Egypt, from a son of twenty years and over, would die in the wilderness, Num 14:29; 32:10,11. For those who are in the state of understanding, in which they are able to draw distinctions, arrive at conclusions, and make judgements for themselves, are guilty of the wrong they do, but not so those who are not as yet in that state. From this also it is evident that 'twenty years', used in reference to an age, means the state in which understanding or judgement exists. But the number 'twenty' has a different meaning when used in reference to any other subject, see above in 10222.
Latin(1748-1756) 10225
10225. `A filio viginti annorum et supra': quod significet statum intelligentiae veri et boni, constat ex significatione `viginti' cum dicuntur de aetate hominis, quod sint status intelligentiae veri et boni; quod viginti sint status intelligentiae veri et boni, est quia homo cum ad viginti annos pervenit, incipit a se cogitare; homo enim a prima infantia ad ultimam senectam subit plures status quoad sua interiora, quae sunt intelligentiae et sapientiae. Primus status est a nativitate ad annum aetatis ejus quintum; is status est status ignorantiae, ac innocentiae in ignorantia, et vocatur infantia: Alter status est ab anno aetatis quinto usque ad vicesimum; is status est status instructionis {1}et scientiae, et vocatur pueritia: Tertius status est ab anno aetatis vicesimo ad sexagesimum, qui status est status intelligentiae, et vocatur (x)adolescentia, juventus, et virilitas: Quartus {2}status seu ultimus est ab anno aetatis sexagesimo et [2] supra, qui status est status sapientiae, ac innocentiae in sapientia; hi status vitae hominis successivi per numeros annorum aetatis, quinque, viginti, et sexaginta, significantur apud Moschen, Quando quis singulare fecerit votum, erit aestimatio maris a filio viginti annorum usque ad filium sexaginta annorum, quinquaginta sicli argenti; si femina erit aestimatio triginta sicli. A filio autem quinque annorum usque ad filium viginti annorum erit aestimatio; si masculus, viginti sicli, si femina, decem sicli. A filio autem mensis usque ad filium quinque annorum erit aestimatio masculi quinque sicli, (x)femellae tres sicli. A filio autem sexaginta annorum et supra erit aestimatio quindecim sicli, feminae autem decem sicli, Lev. xxvii 2-7. [3] Quod primus status sit status ignorantiae et quoque innocentiae in ignorantia, {3}patet; quando hic status persistit, tunc interiora formantur ad usum, proinde non patent, sed modo maxime externa, quae sunt sensualis hominis; haec sola cum patent, est ignorantia; nam quicquid homo intelligit et percipit, est ex interioribus; inde quoque constare potest quod innocentia quae tunc est, {4}et vocatur innocentia infantiae, (x)sit innocentia (x)maxime externa. [4] Quod secundus status sit status instructionis et scientiae, etiam patet; is status nondum est status intelligentiae, quia puer tunc non concludit aliquid ex se, nec discernit inter vera et vera, ne quidem inter vera et falsa, a se sed ex aliis; cogitat modo et loquitur res memoriae, ita ex sola scientia, nec videt et percipit num ita sit nisi ex fide magistri, proinde quia alius sic dixit. [5] Tertius autem status vocatur status intelligentiae, quoniam tunc homo cogitat a se, (c)ac discernit et concludit {5}; {6}et quod tunc concludit, ejus est et non alterius; hoc tempore incipit fides, nam fides non est fides ipsius hominis antequam is ex propriae cogitationis ideis confirmavit quod credit; prius (x)est fides non ejus sed alterius in se, nam credidit personae non rei {7}; inde constare potest quod status intelligentiae tunc incipiat apud hominem cum non ex magistro sed ex se cogitat, quod non prius fit quam cum interiora versus caelum aperiuntur; sciendum est quod exteriora apud hominem sint in mundo ac interiora in caelo, et quod quantum lucis influit e caelo in illa quae sunt ex mundo, tantum homo intelligat et sapiat; hoc fit quantum et qualiter interiora aperta sunt; ac tantum aperiuntur, quantum homo vivit caelo et non mundo. [6] Ultimus autem status est status sapientiae ac innocentiae in sapientia, qui est quando homo non amplius curat intelligere vera et bona sed velle illa et vivere illa, hoc enim est sapere; ac tantum potest homo velle vera et bona ac vivere illa, quantum in innocentia est, hoc est, quantum credit quod nihil ex se sapiat, sed quicquid sapit, sit ex Domino; tum quantum amat quod ita sit; inde est quod hic status etiam sit status innocentiae in sapientia. Ex successione horum statuum, homo qui sapit etiam videre potest [7] Providentiae Divinae mirabilia, quae sunt, quod prior status sit planum sequentium continue, et quod procedat aperitio seu reclusio interiorum ab extremis usque ad intima successive; et tandem ita ut quod primum fuit sed in extremis, hoc etiam ultimum sit sed in intimis, nempe ignorantia et innocentia; qui enim scit quod ex se ignoret omnia, et quicquid scit, id a Domino sit, is in ignorantia sapientiae est, et quoque in innocentia sapientiae. Ex his nunc constare potest quid sit status intelligentiae qui significatur per viginti cum is numerus praedicatur de aetate hominis. [8] Simile etiam per illum numerum intelligitur alibi (d)in Verbo, ut apud Moschen, Tollite summam omnis congregationis a filio viginti annorum et supra, omnem exeuntem in exercitum in Israele, Num. i 2, 3, 18 seq.;agitur ibi de castrametatione et profectione filiorum Israelis secundum tribus, et per illam etiam significatur ordinatio et dispositio verorum et bonorum fidei et amoris a Domino; per castrametationem ordinatio et dispositio, n. 4236, 8103 fin., 8130, 8131, 8155, et per tribus bona et vera fidei et amoris in omni complexu, n. 3858, 3926, 3939, 4060, 6335, 6337, 6397; inde per `filium viginti annorum et supra' intelliguntur qui in statu intelligentiae sunt, nam apud illos ordinari et disponi vera et bona fidei et amoris a Domino possunt, influit enim Dominus in eorum intellectuale et voluntarium, ac ordinat et disponit; et quoque falsa et mala removet ac dejicit; ideo dicitur `a filio viginti annorum et supra omnis exiens in exercitum,' {8}nam per `exercitum' significantur vera eo ordine disposita, ut non timeant falsa et mala, sed repellant illa si impugnant; quod talia per `exercitum' in sensu interno intelligantur, [9] videatur n. 3448, 7236, 7988, 8019; apud illos autem qui (x) in statu infantiae et pueritiae sunt, ita qui infra viginti annos, vera et bona non ita ordinata sunt, ut exire possint in exercitum ac in militiam, quoniam, ut supra dictum est, nondum aliquid ex se discernunt et concludunt, proinde nondum aliquid falsi aut mali per rationale discutere possunt, et qui hoc non possunt, nec in pugnas mittuntur; quapropter homo non prius in tentationes, quae sunt pugnae spirituales contra falsa et mala, admittitur, quam cum in statu intelligentiae est, hoc est, cum sui judicii {9} est, n. 3928, 4248, 4249, 8963. [10] Simile per `aetatem viginti annorum et supra' significatur alibi apud Moschen, Dixit Jehovah ad Moschen et Eleazarem, Tollite summam totius contionis filiorum Israelis, a filio viginti annorum et supra, omnem exeuntem in militiam in Israele, Num. xxvi (x)1, 2;
per `exire in militiam' in spirituali sensu significatur exire in pugnas contra falsa et mala quae ab inferno. [11] Qui non scit quod `filius viginti annorum et supra' significet statum intelligentiae, seu illos qui in eo statu sunt, nec scire potest cur dictum, {10}cum murmurarent contra Jehovam, morerentur in deserto a filio viginti annorum et supra omnes qui ascenderunt ex Aegypto, Num. xiv 29, xxxii 10, 11; qui enim in eo statu intelligentiae sunt, ut ex se discernere, concludere, et judicare possint, in culpa sui mali sunt, non autem qui nondum in eo statu sunt; inde etiam patet quod per `viginti {11}annos' cum de aetate praedicantur, significetur status intelligentiae, seu status judicii. At per numerum viginti aliud significatur cum de re alia, videatur supra n. 10,222. @1 ejus$ @2 After ultimus$ @3 Before et quoque$ @4 quae$ @5 i a se$ @6 et quod tunc discernit et concludit ejus est et non alius, ab hoc tempore incipit fides ejus, nam fides alicujus non est fides ejus, antequam ex propriae cogitationis ideis confirmatum est, prius est fides non sua sed fides alius in se$ @7 i, quam nec ipse vidit$ @8 et$ @9 i factus$ @10 quod qui$ @11 , ubi de annis aetatis$