10360.“所以你们要守安息日”表主的神性人身要受到敬拜。这从“守”和“安息日”的含义清楚可知：“守”当论及神性时，是指敬拜；“安息日”在至高意义上是指被称为“父”的神性和被称为“子”的神性人身的合一，因而是这种合一存在于里面的神性人身。“安息日”之所以表示这种合一，是因为第七日之前的六日劳碌表示争战的一切状态；就灵义而言，“劳碌”并非表示世上的那种劳碌，而是表示教会中的那些人在进入教会并变成教会之前所经历的那种劳碌，这种劳碌就是与邪恶和邪恶的虚假的争战。主在世时所经历的，就是灵义上所表示的这种劳碌；因为那时，祂与地狱争战，使地狱，也使天堂恢复秩序。同时，祂荣耀了祂的人身，也就是将它与自成孕时就属于祂的神性本身合一（参看9715，9809节）。
当主进行争战时的时间和状态由六日劳碌来表示；但当合一实现时的状态由第七日来表示，这一日因它所带来的安息而被称为安息日，因为这时，主安息了。因此，“安息日”也表示主与天堂、教会、天堂天使、教会成员的结合。原因在于，所有将要进入天堂的人都必须先与邪恶和邪恶的虚假进行争战；当这些东西被分离时，这些人就进入天堂，并与主结合，那时他们就安息了。这同样适用于世人。众所周知，世人在成为教会之前，也就是在构成教会的良善与真理植入他们之前，因而在他们与主结合之前，进而在他们安息之前，必须进行争战，或经历试探。由此明显可知为何六日劳碌表示争战的状态，而第七日或安息日表示安息，以及一种结合。
“安息日”之所以也表示良善与真理的结合，是因为当一个人进行争战时，他处于真理，或说真理在他里面起主导作用；但当真理与良善结合时，因而当此人处于良善，或说良善在他里面起主导作用时，他就安息了。这与主的情况很相似。当主在世上并与地狱争战时，就其神性人身而言，祂是神性真理；但当祂将其人身与神性本身合一时，就其神性人身而言，祂也变成了神性良善或耶和华。
安息日之前的六日表示在天堂婚姻之前到来，并为该婚姻准备的争战，天堂的婚姻就是良善与真理的结合（可参看8510，8888，9431节）。关于前一种状态，就是当人处于真理，或说真理在他里面起主导作用，同时他与邪恶和邪恶的虚假进行争战时，这种状态由“六日劳碌”来表示；关于后一种状态，就是当此人处于良善，或说良善在他里面起主导作用，并且他被主引导时，这种状态由“安息日”来表示（参看7923，7992，8505，8506，8510，8512，8516，8539，8643，8648，8658，8685，8690，8701，8772，9139，9224，9227，9230，9274，9832节）。当主在世时，祂首先将祂的人身变成神性真理，后来变成神性良善（参看9199e，9315e节提到的地方）；祂通过试探的争战实现这一切（参看9528e节提到的地方）。
因此，人若知道“安息日”在至高意义上表示在主的神性人身里面的神性本身的合一，就能知道在圣言中关于安息日多次所说的那些话是什么意思，如在以赛亚书：
你若从安息日掉转你的脚步，在我的圣日不按自己的意思去行，称安息日为可喜乐的，称耶和华的圣日为可尊重的，而且尊敬这日，不行自己的路，不寻求自己的情欲，不说自己的话，你就以耶和华为乐，我要使你乘驾地的高处，又以你祖雅各的产业喂养你。（以赛亚书58:13，14）
人若熟悉圣言的内义，就能清楚看出，在这段经文中，“安息日”表示人与主结合的状态，因而表示当人被主，而非自己引导时的状态，这种状态存在于良善住在他里面，或他处于良善之时。因为“从安息日掉转你的脚步”、“不按自己的意思去行”、“不行自己的路，不寻求自己的情欲，不说自己的话”表示被主而非自我引导。他要乘驾地的高处，又被喂养雅各的产业表示在这种情况下，教会便存在于这个人里面，天堂也存在于他里面。此外，安息日被称为“我的圣日”和“可喜乐的耶和华的圣日”表示这一事实：“安息日”是指里面有合一的神性人身，
耶利米书：
你们若守安息日为圣日，坐大卫宝座的君王和首领或乘车，或骑马进入这城的各门。（耶利米书17:24，25）
人若不知道圣言的内义，就会以为这些话按着字义来理解，即：如果他们守安息日为圣，君王和首领就会乘车、骑马从耶路撒冷城的各门进入。然而，这并非这些话的意思。相反，它们的意思是：那些以一种神圣的方式敬拜主的神性人身的人必须处于天堂和教会的神性真理。因为“耶路撒冷”表示教会，“君王和首领”表示它的神性真理，“大卫的宝座”表示主所在的天堂，“车”表示传达良善和真理的教义，“马”表示一种被光照的理解力。“耶路撒冷”表示教会（参看2117，3654节）；“君王”表示神性真理（1672，2015，2069，3009，4575，4581，4966，5044，5068，6148节）；“首领”表示首要真理（1482，2089，9954节）；“大卫”表示主（1888，9954节）；“宝座”表示天堂（5313节）；“车”表示传达良善与真理的教义（5321，8215节）；“马”表示接受光照的理解力（2760-2762，3217，5321，6534节）。
由于“安息日”表示里面有合一的神性人身方面的主，所以经上规定，每安息日要把脸饼或陈设饼按次序摆在桌子上（利未记24:8）。在教会，众所周知，“饼”表示主的神性人身。出于同样的原因，主在世时自称安息日的主（马太福音12:8；马可福音2:27，28；路加福音6:1-5）。
又出于同样的原因，当主在世上，并将祂的人身与神性本身合一时，就代表性教会，或诸如建立在以色列人民当中的那种敬拜而言，祂废除了安息日，并将安息日变成教导信与爱的教义的一日。这就是下面约翰福音中的这些话的意思：
耶稣在安息日医治了一个人，对他说，起来，拿起你的床走吧。那人，就拿起床来走了。犹太人说，他不可在安息日拿床。他们想要杀耶稣，因为祂犯了安息日。（约翰福音5:8-11，18）
“医治病人”表示一个人从邪恶和邪恶的虚假中洁净；“床”表示教义；“走”表示生活。
主对疾病所施行的一切医治都意味着从邪恶和虚假中洁净，或属灵生命的恢复（参看8364e，9031e，9086节）；“走”表示生活（519，1794，8417，8420节）。“床”表示教义，这一点从圣言中提及“床”的地方，以及来世的代表清楚看出来。在来世，当有一张床出现，并且有人躺在上面时，就表示此人所信靠的教义。因此，在那里能看到装饰得最华丽的床；这些床属于那些信靠源于良善的真理之人。然而，若没有内义的帮助，没有人知道主的这些话表示这类事物；因为主通过对应和具有灵义的形像说话，神性是祂所说的话的源头。
Potts(1905-1910) 10360
10360. And ye shall keep the Sabbath. That this signifies that the Divine Human of the Lord is to be worshiped, is evident from the signification of "keeping," when said of the Divine, as being to worship; and from the signification of "the Sabbath," as being in the supreme sense the union of the Divine which is called the "Father" and of the Divine Human which is called the "Son," thus the Divine Human in which is this union. This union is signified by "the Sabbath," because by the six days of labor which precede the seventh is signified every state of combat; for in the spiritual sense "labor" does not mean such labor as there is in the world, but such as those who are in the church endure before they enter the church and become the church, which labor is combat against evils and falsities of evil. A like "labor" (in the spiritual sense) was endured by the Lord when He was in the world; for He then fought against the hells, and reduced them and likewise the heavens into order, and at the same time He glorified His Human, that is, He united it to the Divine Itself which He had from conception (see n. 9715, 9809). [2] The time and state when the Lord was in combats is signified by the six days of labor, but the state when the union had been effected is signified by the seventh day, which is called "the Sabbath," from "rest," because the Lord then had rest. Consequently by "the Sabbath" is signified also the conjunction of the Lord with heaven, with the church, with an angel of heaven, and with a man of the church. The reason is that all who are to come into heaven must first be in combats against evils and the falsities of evil, and when these have been separated they enter heaven and are conjoined with the Lord, and then they have rest. It is similar with men in the world. It is known that these must be in combats, that is, that they must undergo temptations, before the good and truth which make the church have been implanted in them; thus before they have been conjoined with the Lord, consequently before they have rest. From this it is evident whence it is that a state of combat is signified by the six days of labor, while rest and also conjunction are signified by the seventh day or the Sabbath. [3] That the conjunction of good and truth also, is signified by "the Sabbath," is because when a man is in combats he is in truths; but when truths have been conjoined with good, thus when the man is in good, he then has rest; in like manner as the Lord, when He was in the world, and fought with the hells, was in respect to His Human Divine truth; and when He had united His Human to the Divine Itself, He then, even in respect to His Human, became the Divine good, or Jehovah. [4] (That the six days which precede the Sabbath denote the combats which precede and prepare for the heavenly marriage, which is the conjunction of good and truth, may be seen in n. 8510, 8888, 9431. As regards the former state, when man is in truths and at the same time in combats against evils and falsities of evils, which state is signified by "the six days of labor," and as regards the latter state, when he is in good and is led by the Lord, which is signified by "the Sabbath," see n. 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8539, 8643, 8648, 8658, 8685, 8690, 8701, 8772, 9139, 9224, 9227, 9230, 9274, 9832. That when the Lord was in the world He made His Human first Divine truth, and afterward Divine good, see the places cited in n. 9199, 9315; and that He did this by the combats of temptations, see the places cited in n. 9528.) [5] Therefore he who knows that by "the Sabbath" in the supreme sense is meant the union of the Divine Itself in the Divine Human of the Lord, may know what those things signify which are so often said in the Word about the Sabbath, as in Isaiah:
If thou turn away thy foot from the Sabbath, so that thou doest not thine inclinations on the day of My holiness; but shalt call the Sabbath honorable delights to the Holy One of Jehovah; and shalt honor it, not doing thine own ways, nor finding thine own desire, nor speaking a word; then shalt thou delight thyself upon Jehovah; and I will exalt thee on the high places of the earth, and I will feed thee with the heritage of Jacob thy father (Isa. 58:13, 14);
He who is acquainted with the internal sense of the Word can plainly see that in this passage by "the Sabbath" is signified the state of conjunction of man with the Lord, thus the state when man is led by the Lord and not by himself, which state is when he is in good. For to be led by the Lord, and not by self, is to "turn away the foot from the Sabbath, not to do one's own inclinations, not to do one's own ways, not to find one's own desire, and not to speak a word." That in this case the church is in him, and also heaven, is signified by that "he shall be exalted on the high places of the earth, and shall be fed with the heritage of Jacob." Moreover, that "the Sabbath" denotes the Divine Human in which is union, is signified by the Sabbath being called "a day of holiness and of delight to the Holy One of Jehovah." [6] And in Jeremiah:
If ye will hallow the Sabbath day, then shall there enter in by the gates of this city kings and princes sitting upon the throne of David, riding in the chariot and on horses (Jer. 17:24, 25);
He who is not acquainted with the internal sense of the Word will suppose that these things are to be understood according to the sense of the letter, namely, that if they would hallow the Sabbath, kings and princes would enter in by the gates of the city Jerusalem, and would ride in the chariot and on horses. This however is not the meaning; but that those who reverently worship the Divine Human of the Lord shall be in the Divine truths of heaven and of the church; for by "Jerusalem" is meant the church; by "kings and princes," its Divine truths; by "the throne of David," heaven where the Lord is; by "chariot," the doctrine of good and truth; and by "horses," an enlightened understanding. (That "Jerusalem" denotes the church, see n. 2117, 3654; that "kings" denote Divine truths, n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; that "princes" denote primary truths, n. 1482, 2089, 9954; that a "throne" denotes heaven, n. 5313; that "a chariot" denotes the doctrine of good and truth, n. 5321, 8215; and that "horses" denote an understanding which is enlightened, n. 2760-2762, 3217, 5321, 6534.) [7] As by "the Sabbath" was signified the Lord as to the Divine Human in which there is union, it was therefore commanded that the breads of faces should be set in order upon the table every Sabbath (Lev. 24:8). That the Lord as to the Divine Human is meant by "bread" is known in the church. For this reason also when the Lord was in the world He called Himself "the Lord of the Sabbath" (Matt. 12:8; Mark 2:27, 28; Luke 6:1-5). [8] And therefore when the Lord was in the world, and united His Human to the Divine Itself, He abrogated the Sabbath in respect to representative worship, or in respect to its worship such as was with the Israelitish people; and made the Sabbath day a day of instruction in the doctrine of faith and of love. This is involved in what is written in John:
Jesus healing a certain man on the Sabbath day said to him, Take up thy bed and walk; and he took up his bed and walked. But the Jews said that it was not allowable to carry a bed on the Sabbath day, and sought to kill the Lord, because He loosed the Sabbath (John 5:8-10, 18). By the "healing of the sick" is signified the purifying of man from evils and the falsities of evil; by a "bed" is signified doctrine; and by "walking" is signified life. [9] (That all the healings of diseases which were performed by the Lord involve purification from evils and falsities, or restorations to spiritual life, see n. 8364, 9031, 9086; and that "to walk" denotes life, n. 519, 1794, 8417, 8420.) That a "bed" denotes doctrine is evident from the passages in the Word where a "bed" is mentioned, and also from the representatives in the other life, where when a bed appears and one lying on it, there is signified the doctrine in which he is; consequently beds appear there most highly adorned for those who are in truths from good. But no one can know that such things are signified by the above words of the Lord except by the internal sense, for the Lord spoke by correspondences, thus by significatives, because from the Divine.
Elliott(1983-1999) 10360
10360. 'And you shall keep the sabbath' means that the Lord's Divine Human is to be worshipped. This is clear from the meaning of 'keeping', when it refers to what is Divine, as worshipping; and from the meaning of 'the sabbath' in the highest sense as the union of the Divine, called the Father, and the Divine Human, called the Son, thus the Divine Human in which that union exists. The reason why 'the sabbath' means this union is that by the six days of labour which come before the seventh every state of conflict is meant; for in the spiritual sense 'labour' does not mean the kind of labour that people go out to in the world but the kind that those in the Church experience before they enter and become the Church, that is, labour that involves them in conflict with evils and the falsities of evil. Labour such as this that is meant in the spiritual sense was experienced by the Lord when He was in the world; for He engaged in conflict then against the hells, and restored them, and the heavens as well, to a state of order. At the same time He glorified His Human, that is, united it to the Divine itself that was His from conception, see 9715, 9809.
[2] The time and state when the Lord was engaged in conflicts is meant by the six days of labour; but the state when the union had been accomplished is meant by the seventh day, which is called the sabbath on account of the rest it brings, because then the Lord had rest. Consequently 'the sabbath' also means the joining together of the Lord with heaven, with the Church, with the angels of heaven, and with members of the Church. The reason for this is that all who will come into heaven must first engage in conflicts against evils and the falsities of evil; and when these have been separated those people enter heaven and are joined to the Lord, and then they have rest. The like applies to people in the world. It is well known that they must engage in conflicts or undergo temptations before they become the Church, that is, before the goodness and truth which constitute the Church have been implanted in them, thus before they have been joined to the Lord, consequently before they have rest. From all this it is evident why it is that a state of conflict is meant by six days of labour, and rest as well as a joining together by the seventh day or the sabbath.
[3] The reason why the joining together of goodness and truth is also meant by 'the sabbath' is that while a person is engaged in conflicts truths play the leading role within him; but when the truths have been joined to good, thus when good plays the leading role within that person, he has rest. This is similar to how it was with the Lord. While He was in the world and was engaged in conflict with the hells He was, in respect of His Human, Divine Truth; but when He had united His Human to the Divine itself He became also, in respect of His Human, Divine Good or Jehovah.
[4] The six days which come before the sabbath mean the conflicts that come before and are preparatory to the heavenly marriage, which is the joining together of goodness and truth, see 8510, 8888, 9431. Regarding the former state - when truths play the leading role within a person and he is engaged in conflicts against evils and the falsities of evil, that is, the state meant by six days of labour - and regarding the latter state, when good plays the leading role within him and he is led by the Lord, meant by 'the sabbath', see 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8539, 8643, 8648, 8658, 8685, 8690, 8701, 8772, 9139, 9224, 9227, 9230, 9274, 9832. First of all the Lord made His Human, when He was in the world, Divine Truth, and afterwards Divine Good, see in the places referred to in 9199(end), 9315(end). He achieved this through conflicts brought about by temptations, see in the places referred to in 9528(end).
[5] A person therefore who knows that 'the sabbath' serves in the highest sense to mean the union of the Divine itself within the Lord's Divine Human can recognize the meaning of statements made so many times in the Word regarding the sabbath, such as the following in Isaiah,
If you turn your foot away from the sabbath, so that you do not do your own will on My holy day, but call the sabbath delights honourable to the Holiness of Jehovah, and honour it, so that you do not do your own ways, nor find your own desire or speak [your own] words, then you will take delight in Jehovah, and I will convey you into the high places of the earth, and I will feed you with the heritage of Jacob your father. Isa 58:13,14.
Anyone who is acquainted with the internal sense of the Word can see plainly that 'the sabbath' here is used to mean a state in which a person is joined to the Lord, thus a state when the person is led by the Lord and not by self, that is, a state which exists when good resides in him. For being led by the Lord and not by self is meant by 'turning one's foot away from the sabbath', 'not doing one's own will', 'not doing one's own ways', 'not finding one's own desire', and 'not speaking [one's own] words'. The presence of the Church and of heaven in that person is meant by the promise that he will be conveyed into the high places of the earth and will be fed with the heritage of Jacob. And the truth that the sabbath denotes the Divine Human in which there was a union is meant by the sabbath being called 'My holy day' and 'delights [honourable] to the Holiness of Jehovah'.
[6] And in Jeremiah,
If you keep the sabbath day holy, kings and princes will enter through the gates of this city, sitting on the throne of David, riding in a chariot and on horses. Jer 17:24,25.
A person who has no knowledge of the internal sense of the Word will suppose that these words must be understood according to their literal meaning, which is that if people kept the sabbath holy kings and princes would enter through the gates of the city Jerusalem, riding in a chariot and on horses. But this is not how they should be understood. Rather they mean that those who worship the Lord's Divine Human in a holy manner must be governed by the Divine Truths of heaven and the Church. For 'Jerusalem' is used to mean the Church, 'kings and princes' its Divine Truths, 'the throne of David' heaven where the Lord is, 'a chariot' teachings that convey what is good and true, and 'horses' an enlightened power of understanding.
'Jerusalem' means the Church, see 2117, 3654. 'Kings' means Divine Truths, 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148. 'Princes' means primary truths, 1482, 2089, 5044. 'David' means the Lord, 1888, 9954. 'The throne' means heaven, 5313. 'A chariot' means teachings conveying what is good and true, 5321, 8215. 'Horses' means a power of understanding that receives enlightenment, 2760-2762, 3217, 5321, 6534.
[7] Because 'the sabbath' meant the Lord in respect of the Divine Human, in which there was a union, it was decreed that the loaves of the Presence should be set in order on the table every sabbath, Lev 24:8. (It is well known in the Church that the Lord's Divine Human should be understood by 'bread'.) For the same reason the Lord, when in the world, calls Himself the Lord of the sabbath, Matt 12:7,8; Mark 2:27,28; Luke 6:1-5.
[8] For the same reason also the Lord, when He was in the world and united His Human to the Divine itself, did away with the sabbath as an occasion on which representative worship or the kind of worship established among the Israelite people took place, and made the sabbath day a day for instruction in teachings about faith and love. This is what the following words in John imply,
Jesus healing a certain man on the sabbath day said to him, Take up your bed and walk. And he took up the bed and walked. The Jews said that he ought not to carry a bed on the sabbath day. And they sought to kill the Lord, because He broke the sabbath. John 5:8-11,18.
'The healing of one who is sick' means the purification of a person from evils and the falsities of evil; his 'bed' means religious teachings; and 'walking' means 'life'.
[9] Every healing from sickness carried out by the Lord implies purification from evils and falsities, or restoration of spiritual life, see 8364(end), 9031(end), 9086. 'Walking' means life, 519, 1794, 8417, 8420.
The fact that 'bed' means religious teachings is clear from places in the Word where a bed is mentioned, and also from representatives in the next life. When a bed is seen there and someone is lying on it, the teachings on which that person relies are meant. Consequently beds which are most highly adorned are seen there; these belong to those who rely on truths springing from good. Yet the fact that things such as these are meant by the Lord's words no one can know without the aid of the internal sense; for when the Lord spoke He used correspondences and so images carrying a spiritual meaning, since the Divine was the Source of the things He said.
Latin(1748-1756) 10360
10360. `Et custodietis sabbatum': quod significet quod Divinum Humanum Domini colendum, constat ex significatione `custodire' cum dicitur de Divino, quod sit colere, et ex significatione `sabbati' quod in supremo sensu sit unio Divini, quod Pater vocatur, {1}ac Divini Humani, quod Filius, ita Divinum Humanum in Quo illa unio. Quod per `sabbatum' significetur unio illa, est quia per sex dies laboris qui praecedunt septimum, significatur omnis status pugnae, nam labor in spirituali sensu non est labor qualis in mundo sed qualis est illis qui in Ecclesia antequam intrant Ecclesiam (c)ac fiunt Ecclesia, qui labor est pugna contra mala et falsa mali; similis labor in spirituali sensu fuit Domino cum in mundo fuit, pugnavit enim tunc {2}contra inferna, ac illa ut et caelos {3} in ordinem redegit; et simul tunc glorificavit Humanum Suum, hoc est, univit ipsi Divino quod {4}Ipsi (c)ex conceptione fuit, videatur n. 9715, 9809. [2] Tempus ac status cum Dominus in pugnis fuit, significatur per sex dies laboris, at status cum unio facta est, significatur per diem septimum, qui {5}dicitur sabbatum a quiete, quia tunc quies Domino; inde per `sabbatum' etiam significatur conjunctio Domini cum caelo, cum Ecclesia, {6} cum angelo caeli, et cum homine Ecclesiae {7}; causa est quia omnes qui in caelum venturi sunt, primum in pugnis {8}erunt contra mala et falsa mali, et cum haec separata sunt, intrant caelum, et conjunguntur Domino, et tunc illis quies; similiter homines in mundo; quod hi in pugnis erunt, seu quod tentationes subituri, antequam fiunt Ecclesiam, hoc est, antequam in illis bonum et verum, quae faciunt Ecclesiam, implantata sunt, {9}notum est, ita antequam conjuncti {10}sunt Domino, consequenter antequam illis quies; inde patet unde est quod status pugnae {11} significetur per sex dies laboris, {12}ac quies ut et conjunctio per diem septimum seu sabbatum. [3] Quod etiam conjunctio boni et veri per sabbatum significetur, est quia cum homo in pugnis est, tunc in veris est, at cum vera conjuncta sunt bono, ita cum homo in bono est, tunc ei quies; similiter ac Dominus cum in mundo fuit et pugnavit cum infernis, tunc quoad Humanum Suum fuit Divinum Verum, {13}at cum univit Humanum Suum ipsi Divino, tunc factus est etiam quoad Humanum Suum Divinum Bonum, seu Jehovah. [4] Quod sex dies qui praecedunt sabbatum sint pugnae quae praecedunt et praeparant ad conjugium caeleste, quod est conjunctio boni et veri, videatur n. 8510, 8888, 9431; de priore statu {14}, quando homo in veris est, et tunc in pugnis contra mala et falsa mali, qui status significatur per sex dies (x)laboris, et de posteriore statu, quando in bono est et ducitur a Domino, qui significatur per `sabbatum,' videatur n. 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8539, 8643, 8648, 8658, 8685, 8690, 8701, 8772, 9139, 9224, 9227, 9230, 9274, (a)9832, quod Dominus cum in mundo fuit, fecerit Humanum Suum primum Divinum Verum et dein Divinum Bonum, in locis citatis n. 9199 fin., 9315 fin., et quod hoc per pugnas tentationum, in locis citatis n. 9528 fin. [5] Qui itaque scit quod per `sabbatum' in supremo sensu intelligatur unio ipsius Divini in Divino Humano Domini, is scire potest quid significant quae in Verbo toties de sabbato dicuntur, {15}ita quae apud Esaiam, Si {16}averteris a sabbato pedem tuum, {17}ut non facias voluntates tuas in die sanctitatis Meae, sed vocaveris sabbatum delicias Sancto Jehovae honorabiles, atque honoraveris illud, ut non facias vias tuas, nec invenias desiderium tuum, aut loquaris verbum, tunc deliciaberis super Jehovah, et eveham te in excelsa terrae, et cibabo te hereditate Jacobi patris tui, lviii 13, 14;qui sensum internum Verbi novit, manifeste videre potest quod ibi per `sabbatum' significetur status conjunctionis hominis cum Domino: ita status cum ducitur homo a Domino et non a semet, qui status {18} est quando in bono est; duci enim a Domino et non a semet est `avertere a sabbato pedem, non facere voluntates suas, non facere vias suas: non invenire desiderium suum, et non loqui verbum'; quod tunc in illo Ecclesia sit, et caelum, significatur per quod evehetur in excelsa terrae, et cibabitur hereditate Jacobi: et quod sabbatum sit Divinum Humanum in Quo unio, significatur per quod sabbatum dicatur dies [6] sanctitatis, ac deliciae Sancto Jehovae: et apud Jeremiam, Si sanctificetis diem sabbati, intrabunt per portas urbis hujus reges et principes, sedentes super throno Davidis, equitantes in curru et in equis, xvii 24, 25;
qui non scit sensum internum Verbi, opinaturus est quod haec secundum sensum litterae intelligenda sint, quod nempe si sanctificaverint sabbatum intraturi sint reges et principes per portas urbis Hierosolymae, ac equitaturi in curru et in equis; sed is sensus non est, verum quod qui Divinum Humanum Domini sancte colunt, in Divinis Veris caeli et Ecclesiae erunt, per `Hierosolymam{19}' enim intelligitur Ecclesia, per `reges et principes' Divina Vera ejus, per `thronum Davidis' caelum ubi Dominus, per `currum' doctrina boni et veri, et per `equos' intellectuale illustratum; quod `Hierosolyma' sit Ecclesia, videatur n. 2117, 3654, quod `reges' sint Divina Vera, n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148, quod `principes' sint primaria vera, n. 1482, 2089, 5044, quod `David' sit Dominus, n. 1888, 9954, quod `thronus' sit caelum, n. 5313, quod `currus' sit doctrina boni et veri, n. 5321, 8215, et quod `equi' sint intellectuale quod illustratur, n. 2760-2762, 3217, 5321, 6534. [7] Quia per `sabbatum' significabatur Dominus quoad Divinum Humanum, in Quo unio, ideo mandatum erat, ut panes facierum ordinarentur super mensa {20}quovis sabbato, Lev. xxiv 8; quod Dominus quoad Divinum Humanum per `panem' intelligatur, notum est in Ecclesia. Ideo etiam Dominus cum in mundo fuit, Se vocat Dominum sabbati, Matth. xii 7, 8; Marc. ii 27, 28; Luc. vi 1-5. [8] Ac ideo (t)Dominus cum in mundo {21}fuit ac univit Humanum Suum ipsi Divino, sabbatum quoad cultum repraesentativum, seu quoad cultum ejus qualis erat apud populum Israeliticum, abrogavit; (c)ac diem sabbati {22}fecit diem instructionis in doctrina fidei et amoris; tale {23}involvit hoc apud Johannem, Jesus sanans quendam die sabbati, dixit ei, Tolle lectum tuum, et ambula; et sustulit lectum, et ambulabat. Judaei dicebant quod non liceret portare lectum die sabbati, ac quaerebant Dominum interficere, quia solvebat sabbatum, v 8-11, 18;
per `sanationem aegroti' significatur purificatio hominis a malis et falsis mali, per `lectum' significatur doctrina, et per `ambulare' vita; quod 9 omnes sanationes morborum quae a Domino, involvant purificationes a malis et falsis {24}, seu restitutiones vitae spiritualis, videatur n. 8364 fin., 9031 fin., 9086, quod `ambulare' sit vita, n. 519, (x)1794, 8417, 8420, quod `lectus' sit doctrina, constat ex locis in Verbo ubi lectus nominatur, et quoque a repraesentativis in altera vita; ibi cum (t)apparet lectus et jacens in illo, significatur doctrina in qua ille est; inde lecti apparent ibi ornatissimi illis qui in veris ex bono sunt; sed quod talia significentur per illa Domini verba, nemo scire potest nisi per sensum internum, {25} Dominus enim per correspondentias, {26}ita per significativa locutus est, quia ex Divino. @1 ac Divini Humani altered to cum Divino Humano$ @2 cum infernis$ @3 i per pugnas$ @4 in Ipso$ @5 dictus est$ @6 i et$ @7 i in particulari$ @8 After mali$ @9 After quies$ @10 sint$ @11 i et illorum$ @12 et septimus dies seu sabbathum conjunctionem, quia tunc quies$ @13 ac IT$ @14 i hominis$ @15 ut$ @16 avertes$ @17 et I$ @18 i ei$ @19 i urbem$ @20 quolibet$ @21 venit$ @22 factus est dies$ @23 involvunt haec$ @24 i mali$ @25 i illa$ @26 et inde$