10303.“你要把这香取点捣得极细”表将真理排列进自己的系列中。这从“捣得极细”的含义清楚可知。“捣得极细”当论及表示真理的乳香和香料时，是指将真理排列进自己的系列中；因为“捣得极细”和“磨碎”的意思差不多，但“磨”论及小麦、大麦和斯佩耳特小麦；“捣”论及油、乳香和香料。
若不知道当小麦、大麦、面、细面、油、乳香和香料所表示的不同种类的良善和真理为它们所要服务的功用而被排列成序时，一个人是什么样，没有人知道“捣”和“磨”具体表示什么；因为“磨”和“捣”表示排列它们，好叫它们能服务于一个功用。当“磨”论及“小麦”或“大麦”所表示的不同种类的良善时，它表示良善如何以真理的形式被排列和带出来，并以这种形式应用于这种或那种功用。此外，良善若不通过真理，永远不会出现在功用或有用的服务中；因为良善以真理的形式被排列成序，并以这种方式获得具体的品质。良善若不以真理的形式被排列，就没有具体的品质；当以真理的形式被排列时，根据正在讨论的事物，并照着该事物所服务的功用，它被排列成系列。良善作为爱之情感进入这些事物，这就产生了宜人、愉悦和快乐之物。此处“捣得极细”所表相同，因为“纯乳香”表示属灵良善（10296节）；香料拿他弗、施喜列和喜利比拿表示被该良善排列成序的真理（10292-10294节）。
还必须简单说明什么叫被排列成系列。当真理照着由天使社群组成的天堂形式而被排列时，就说它们被排列成系列。这种形式的特征从人的所有身体部位、内脏、器官与大人，就是天堂的对应关系可以清楚看出来。关于这种对应关系，可参看10030e节提到的地方。在这些部位、内脏和器官里面，所有个体部分都被排列系列和系列的系列。纤维和血管形成它们，这对那些从解剖学熟悉身体内部成分的交织和构造之人来说是众所周知的。存在于一个人里面的源于良善的真理被排列成类似系列。
正因如此，一个重生之人就是一个最小形式的天堂，与大人，就是最大形式的天堂相对应；一个人完全就是他自己的真理和良善。一个重生之人就是一个最小形式的天堂（参看9279节提到的地方）；一个人就是他自己的真理和良善（10298节）；与重生之人同在的真理照着天使社群的排列而被排列成系列（5339，5343，5530节）。在圣言中，“禾捆”（sheaves）和“捆”（bundles）表示与善人同在的真理被排列进的系列，以及与恶人同在的虚假被排列进的系列（如利未记23:9-15；诗篇126:6；129:7；阿摩司书2:13；弥迦书4:12；耶利米书9:22；撒迦利亚书12:6；马太福音13:30）。
因此，当“捣”和“磨”表示什么变得显而易见时，就能知道这句话在内义上表示什么：
以色列用磨磨吗哪，或用用臼捣，又作成糕饼。（民数记11:8）
“吗哪”表示属天和属灵良善（8464节）；“磨”和“捣”表示排列它，好服务于功用或有用的目的；因为凡在圣言中提到的，都表示诸如存在于天堂和教会中的那类事物的代表，因为每个细节都有一个内义。还能知道这句话表示什么：
不可拿磨或磨石作当头，因为凡这样做的人都是拿人的灵魂作当头。（申命记24:6）
“磨或磨石”表示预备良善，好叫它能应用于某种功用的东西。“大麦”和“小麦”也表示良善，“面”和“细面”表示真理；良善通过自己的真理而应用于功用，如前所述。
由此可见在下列经文中，“磨”、“磨石”和“坐磨旁”表示什么：
那时，两个女人推磨，取去一个，撇下一个。（马太福音24:41）
马太福音：
凡使这信我的一个小子跌倒的，倒不如把驴拉的磨石拴在这人的颈项上，沉在深海里。（马太福音18:6；马可福音9:42）
启示录：
有一位大力的天使举起一块石头，好像大磨石，扔在海里，说，巴比伦也必这样猛力地被扔下去，推磨的声音在她中间决不能再听见。（启示录18:21，22）
耶利米书：
我又要使欢喜的响声和快乐的声音，推磨的声音和灯的亮光，从他们中间止息。（耶利米书25:10）
以赛亚书：
巴比伦的女儿啊，坐在尘土上吧；迦勒底的闺女啊，没有宝座。要用磨磨面。（以赛亚书47:1，2）
“磨”和“推磨”在正面意义上表示应用于良善的功用或目的，故在反面意义上表示应用于邪恶的功用或目的。因此，当论述的主题是巴比伦和迦勒时，它们表示应用（良善和真理）支持他们自己的爱，也就是对自我和世界的爱；因为对他们来说，“大麦”和“小麦”表示被玷污的良善，“面”表示由此被歪曲的真理。下面这句话也表示通过把良善和真理应用于这些爱而对它们的亵渎：
摩西把金牛犊磨得粉碎，撒在从西乃山上流下来的水面上，叫以色列人喝。（出埃及记32:20；申命记9:21）
Potts(1905-1910) 10303
10303. And thou shalt bruise of it small. That this signifies the disposing of truths into their series, is evident from the signification of "bruising," when said of frankincense and spices; by which are signified truths, as being the disposing of truths into their series; for "bruising" has a like signification with "grinding," but "grinding" is said of wheat, barley, and spelt; and "bruising," of oil, frankincense, and spices. [2] What is specifically signified by "bruising" and "grinding" cannot be known unless it is known how the case is with man in respect to the goods and truths which are signified by "wheat," "barley," "meal," "fine flour," "oil," "frankincense," and "spices," when these goods and truths have been disposed for uses; for "grinding" and "bruising" denote so to dispose them that they may be of use. When "grinding" is said of the goods which are signified by "wheat" or "barley," then by "grinding" is signified the disposing and bringing forth of good into truths, and in this way its application to uses. Moreover, good never puts itself forth into uses except by means of truths. In these it is disposed, and thus qualified, for unless good has been disposed in truths it has no quality; but when it is disposed in truths, it is then disposed, into series in application to things according to uses, into which things good enters as the affection of love, whence comes what is grateful, pleasant, and delightful. The like is here signified by "bruising small," for "pure frankincense" denotes spiritual good (n. 10296); and the truths which are disposed by this good are denoted by the spices stacte, onycha, and galbanum (n. 10292-10294). [3] What is meant by disposing into series shall also be briefly told. Truths are said to be disposed into series when they have been disposed according to the form of heaven, in which form are the angelic societies. What this form is may be seen from the correspondence of all the members, viscera, and organs of man with the Grand Man, which is heaven (concerning which correspondence see at the places cited in n. 10030). In these members, viscera, and organs, each and all things have been disposed into series and series of series. These are formed by the fibers and vessels, as is known to those who from anatomy are acquainted with the textures and contextures of the interiors of the body. Into like series have been disposed the truths from good with man. [4] From this it is that a regenerated man is a heaven in the least form corresponding to the greatest; and that a man is wholly his own truth and good. (That a regenerated man is a heaven in the least form, see at the places cited in n. 9279; and that a man is his own truth and good, n. 10298; and that the truths with man have been disposed into series according to the angelic societies with the regenerate, n. 5339, 5343, 5530.) The series into which truths have been disposed with the good, and the series into which falsities have been disposed with the evil, are signified in the Word by "sheaves" and "bundles" (as in Lev. 23:9-15; Ps. 126:6; 129:7; Amos 2:13; Micah 4:12; Jer. 9:22; Zech. 12:6; Matt. 13:30). [5] It therefore being evident what is signified by "bruising," and "grinding," it can be known what is signified in the internal sense by the statement that:
The sons of Israel ground the manna in mills, or bruised it in a mortar, and baked it into cakes (Num. 11:8);
for by the "manna" was signified celestial and spiritual good (n. 8464); and by "grinding" and "bruising," a disposing that it might serve for use; for whatever is said in the Word is significative of such things as are in heaven and the church, for every detail has an internal sense. It can also be known what is signified by the statement that:
They should not take to pledge the mill or the millstone, for he taketh the soul to pledge (Deut. 24:6);
for by "the mill and the millstone" is signified that which prepares good so that it can be applied to uses; by "barley" also and by "wheat" is signified good, and by "meal" and "fine flour" truths; and as before said, good is applied to use by means of its own truths. [6] From this it can be seen what is signified by the "mill," by the "millstone," and by "sitting at the mills," in the following passages:
Then shall two be grinding at the mill; the one shall be taken, and the other shall be left (Matt. 24:41). He that shall cause to stumble one of these little ones that believe in Me, it were better for him that an ass millstone were hanged on his neck, and he were sunk into the depth of the sea (Matt. 18:6; Mark 9:42). A mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall Babylon be thrown down, and the voice of the mill shall be heard no more at all in her (Rev. 18:21, 22). I will cause to cease from them the voice of joy, and the voice of the millstones, and the light of the lamp (Jer. 25:10). O daughter of Babylon, sit on the earth; there is no throne, O daughter of the Chaldeans; take the mill and grind meal (Isa. 47:1, 2). As in a good sense a "mill," and "grinding," signify application to good uses, so in the opposite sense they signify application to evil uses; hence when they are said of Babylon and Chaldea, they signify application in favor of their loves, which are the loves of self and of the world; for by the "barley and wheat" with them is signified good adulterated, and by the "meal" thence, truth falsified. The profanation of good and truth by application in favor of these loves is also signified by the statement that:
Moses ground to powder the golden calf, and scattered it upon the waters that came down from Mount Sinai, and made the sons of Israel drink it (Exod. 32:20; Deut. 9:21).
Elliott(1983-1999) 10303
10303. 'And you shall beat some of it very fine' means the arrangement of truths into their own series. This is clear from the meaning of 'beating very small' - when it refers to the frankincense and spices, by which levels of truth are meant - as the arrangement of truths into their own series; for much the same is meant by 'beating' as by 'grinding', though 'grinding' is used in reference to wheat, barley, and spelt, whereas 'beating' is used in reference to oil, frankincense, and spices.
[2] What is meant specifically by 'beating' and 'grinding' no one can know without knowledge of what a person is like when the different kinds of good and truth meant by wheat, barley, flour, fine flour, oil, frankincense, and spices have been arranged into order for the uses they are to serve. For 'grinding' and 'beating' mean arranging them so that they may serve a use. When 'grinding' has reference to different kinds of good, which are meant by 'wheat' or 'barley', it means the way that good is arranged and brought forward in the form of truths, and its application in this form to one use or another. Good furthermore never presents itself within useful services except through truths; for good is arranged into order in the form of truths and in this way acquires specific quality. Unless it has been arranged in the form of truths good has no specific quality; and when it is arranged in the form of truths it is arranged into series, depending on the item under discussion, in accord with the use that item serves. The good enters those items as an affection belonging to love, and this gives rise to what is enjoyable, lovely, and pleasing. Something similar is meant here by 'beating very fine', for 'pure frankincense' means spiritual good, 10296, and the kinds of truth that are arranged into order by the good are the spices stacte, onycha, and galbanum, 10292-10294.
[3] What being arranged into series is must also be stated briefly. Truths are said to have been arranged into series when they have been arranged in accordance with the form of heaven, which consists of angelic communities. The character of that form is clear from the correspondence of all the members, internal organs, and other organs of the human being with the Grand Man, which is heaven. Regarding that correspondence, see in the places referred to in 10030(end). Within those members and organs all the individual parts are arranged into series and into series of series. Fibres and vessels form them, as is well known to those who are acquainted from anatomy with the weavings and interweavings of the more internal constituents of the body. The truths from good present in a person are arranged into similar series.
[4] So it is that a person who has been regenerated is heaven in its smallest form, corresponding to the Grand Man; and that the person's truth and good make him wholly and completely what he is.
A person who has been regenerated is heaven in its smallest form, see in the places referred to 9279. His truth and his good constitute a person, 10298 above. The truths with regenerate people have been arranged into series in accord with the arrangement in which angelic communities exist, 5339, 5343, 5530.
The series into which the truths with those who are good have been arranged, and the series into which the falsities with those who are evil have been arranged are meant in the Word by 'sheafs' and 'bundles', as in Lev 23:9-15; Ps 126:6; 129:7; Amos 2:13; Micah 4:12; Jer 9:22; Zech 12:6; Matt 13:30.
[5] When therefore it is evident what 'beating' and 'grinding' mean one can know the meaning in the internal sense of the description stating that the children of Israel ground the manna in mills or beat it in mortars, and made it into cakes, Num 11:8. 'The manna' was a sign of celestial and spiritual good, 8464, and 'grinding' and 'beating' arranging it to serve useful purposes; for whatever is mentioned in the Word is a sign of the kinds of realities that exist in heaven and in the Church. Every detail there has an inner meaning. One can also know the meaning when it says that they should not take as a pledge the mill or the milling stone, for anyone who does so takes the [person's] soul as a pledge, Deut 24:6. 'The mill' and 'the milling stone' mean that which prepares good so that it may be applicable to one use or another. 'Barley' too and 'wheat' mean good, and 'flour' and 'fine flour' truths; and its own truths are the means by which good is applied to any such use, as stated above.
[6] From all this it may be seen what 'mill', 'millstone', and 'sitting at the mill' mean in the following places: In Matthew,
At that time two women will be grinding; one will be taken, the other left. Matt 24:41.
In the same gospel,
Whoever causes one of these little ones believing in Me to stumble, it would be better for him if an ass's millstonea were hung onto his neck and he were plunged into the depth of the sea. Matt 18:6; Mark 9:42.
In the Book of Revelation,
A mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus will Babylon be thrown down with violence; no sound of a mill will be heard in it any more. Rev 18:21,22.
In Jeremiah,
I will take away from them the voice of joy, the sound of mills, and the light of the lamp. Jer 25:10.
And in Isaiah,
O daughter of Babel, sit on the ground; without a throne, O daughter of the Chaldeans. Take a mill and grind flour. Isa 47:1,2.
Even as 'mill' and 'grinding' in the good sense mean application to good purposes, so in the contrary sense they mean application to evil ones. Consequently when Babel and Chaldea are the subject they mean the application [of what is good and true] in favour of their own loves, which are self-love and love of the world; for with them 'barley' and 'wheat' mean adulterated good, and 'flour' the resulting falsified truth. The profanation of goodness and truth through applying them to those loves is also meant by the action of Moses when he ground up the golden calf into tiny pieces, sprinkled them on the water coming down from Mount Sinai, and made the children of Israel drink it, Exod 32:20; Deut 9:21.
Latin(1748-1756) 10303
10303. `Et tundes ex illo minutim': quod significet dispositionem verorum in suas series, constat ex significatione `tundere minutim' cum de ture et de aromatibus, per quae significantur vera, quod sit dispositio verorum in suas series, simile enim per `tundere' significatur quod per `molere,' sed `molere' praedicatur de tritico, hordeo, {1}zea, at `tundere' de oleo, ture, et {2}aromatibus. [2] Quid per {3}`tundere et molere' in specie significatur, non sciri potest nisi sciatur quomodo se habet apud hominem cum bonis et veris, quae significantur per triticum, hordeum, farinam, similam, oleum, tus, et aromata, quando disposita sunt ad usus, nam molere et tundere est disponere ut sint usui; cum molere praedicatur de bonis, quae significantur per `triticum' aut `hordeum,' tunc per `molere' significatur dispositio et productio boni in vera, et sic applicatio ad usus; bonum {4}etiam nusquam se exserit in usus nisi per vera, disponitur in illa et sic qualificatur, nam bonum nisi in vera dispositum fuerit, non habet aliquid quale, et cum disponitur in vera, tunc disponitur in series applicate ad res secundum usus, in {5}quas res bonum intrat ut affectio {6} amoris, {7}unde gratum, amoenum, jucundum. Simile per `tundere minutim' hic significatur, {8}nam `tus purum' est bonum spirituale, n. 10,296, et vera quae disponuntur a bono illo, sunt aromata, stacte, onyche, et galbanum, n. 10,292-10,294. [3] Quid sit dispositio in series, etiam paucis dicetur: vera dicuntur disposita in series quando disposita sunt secundum formam caeli, {9} in qua sunt societates angelicae {10}; qualis illa forma sit, constat ex correspondentia omnium membrorum, viscerum, et organorum hominis cum Maximo Homine, qui est caelum, de qua correspondentia videatur in locis citatis n. 10,030 fin.; in membris illis, visceribus, et organis omnia et singula {11} disposita sunt in series et serierum series; fibrae et vasa formant illas, {12}ut notum est illis qui sciunt texturas et contexturas interiorum corporis ex anatomia; in similes series disposita sunt vera ex bono apud hominem. [4] Inde est quod homo regeneratus sit caelum in minima forma correspondens Maximo, et quod homo totus quantus sit suum veri et bonum; quod homo regeneratus sit caelum in minima forma, videatur in locis citatis n. 9279, et quod homo sit suum verum et {13} bonum, supra n. 10,298, et quod vera apud hominem disposita sint in series secundum societates angelicas apud regeneratos, n. 5339, 5343, 5530. (m)Series quas disposita sunt vera apud bonos, {14}ac series in quas disposita sunt falsa apud malos, significantur in Verbo per manipulos et fasciculos ut Lev. xxiii 9-15; Ps. cxxvi 6; Ps. cxxix 7; Amos ii 13; Mich. iv 12; Jer. ix 21 [A.V. 22]; Sach. xii 6; Matth. xiii (x)30.(n) [5] Cum itaque patet {15}quid significatur per `tundere' et `molere,' sciri potest quid in sensu interno significatur per quod filii Israelis mannam moluerint molis, aut (x)contuderint in mortario, et coxerint in placentas, Num. xi 8, per `mannam' enim significabatur bonum caeleste et spirituale, n. 8464, et per `molere et contundere' dispositio ut serviret usui, nam quicquid dicitur in Verbo est significativum talium quae in caelo et in Ecclesia {16}, singula enim sensum internum habent; tum quid significatur per quod non acciperent in pignus molam aut molarem, quoniam is animam accipit in pignus, Deut. xxiv (x)6; per `molam' enim et `molarem' significatur id quod praeparat bonum, ut applicari possit usibus; per `hordeum' etiam et per `triticum' significatur bonum, et per `farinam et similam' vera, et bonum per vera sua applicatur usui, ut supra dictum est. [6] Inde constare potest quid significatur per `molam,' `molarem,' et per `sedere ad molas' in his locis: apud Matthaeum, Tunc (x)duae erunt molentes, una assumetur, altera relinquetur, xxiv 41:apud eundem, Qui scandalizaverit unum parvorum horum credentium in Me, expedit ei ut suspendatur mola asinaria in collum ejus, et demergatur in profundum maris, xviii 6; Marc. ix 42:
in Apocalypsi, Sustulit angelus robustus lapidem sicut molarem magnum, et conjecit in mare, dicens, Sic impetu dejicietur Babylon; omnis vox molae non audietur in ea amplius, xviii 21, 22:
apud Jeremiam, Abrogabo ex iis vocem gaudii, vocem molarum, et lucem lucernae, xxv 10:
et apud Esaiam, Filia Babelis, sede in terra; non thronus, filia Chaldaeorum; sume molam et mole farinam, xlvii 1, 2;
`sicut mola et molere' in bono sensu significat applicationem ad usus bonos, ita in opposito significat applicationem ad usus malos, inde cum de Babele et Chaldaea significat applicationem ad favorem suorum amorum, qui sunt amores sui et mundi, nam per `hordeum et triticum' apud illos significatur bonum adulteratum, {17}et per `farinam' inde verum falsificatum {18}. Profanatio boni et veri per applicationem ad illos amores etiam significatur per (x)quod Moscheh {19}commoluerit vitulum aureum minutim, et sparserit super aquas descendentes e monte Sinai, et bibere fecerit filios Israelis, Exod. xxxii 20; Deut. ix 21. @1 et similibus$ @2 aromaticis$ @3 utrumque$ @4 enim$ @5 quos$ @6 i quae$ @7 ex qua$ @8 nam per thus purum significatur bonum spirituale, n. 10,296; et vera quae disponentur a bono illo, significantur per aromata, stacten, onychen, et galbanum$ @9 i hoc est,$ @10 i in coelis$ @11 i apud hominem$ @12 prout$ @13 i suum$ @14 et quoque$ @15 quid tundere et molere in sensu interno significat, sciri potest quid significatur per illa in sequentibus his locis; ut$ @16 i est$ @17 ita$ @18 i ita falsum$ @19 comminuerit IT$