10367.“但第七日是完全安息的安息日”表被视为目的的良善的状态，因而当一个人成为教会或教会的一个化身并进入天堂时的状态。这从“第七日”的含义清楚可知，“第七日”是指被视为目的的良善状态。因为既然之前的六日表示在天堂婚姻之前到来并为该婚姻所预备的人的状态，那么第七日就表示当这婚姻实际存在于这个人里面之时。该婚姻是指与人同在的真理和良善的结合，因而是指当此人成为教会或教会的化身，并进入天堂之时。当一个人处于良善时，他之所以进入天堂，并成为教会或教会的一个倾向，是因为主流入与一个人同在的良善，并通过良善流入他的真理。祂流入内在人，就是这个人里面的天堂所在之处，并通过内在人流入外在人，就是这个人里面的世界所在之处。因此，除非此人处于良善，否则他的内在人就不会打开，而是仍旧关闭，无论他知道多少教义层面的真理。由于天堂存在于他的内在人里面，故可推知，当这内在人打开时，此人就在天堂；因为天堂并非存在于某个地方，而是存在于一个人的内层。人是照着天堂和世界的形像被造的，他的内在人是照着天堂的形像被造的，他的外在人是照着世界的形像被造的（参看9279节提到的地方，以及9706节的说明）。
凡停下来认真思考这个问题的人都能看出，整个人是什么样，完全取决于他的良善的本质，而非取决于他那没有良善的真理。因为他通过并照着他的良善而对待他人，或与他人合作，与他人产生共鸣，并与他人联系在一起，让自己被他人引导；而不是照着他的真理而如此行，除非这真理与他的良善一致。此处所说的“良善”是指此人的快乐、愉悦，或他的爱，因为属于这些的一切构成他的良善；只要他独自一人，凭自己思考，就会视那些支持这些良善的事物为真理。由此可见，一个人与主结合是通过良善，根本不是通过没有良善的真理。
虽然前面论述人的重生时，常常论述通过良善与主的结合，但由于如今教会之人大量关注属于信的真理，很少关注属于爱的良善，因而不知道什么叫良善，所以让我们进一步说一说被称为天堂婚姻的良善与真理的结合。人生在各种邪恶中，从而生在各种虚假中，以至于若任由他自己，他注定下地狱。所以若要从地狱中被救出来，他必须完全重生，从主而生，这种再次出生就被称为重生。因此，为了获得重生，他必须先学习真理；属教会的人必须从圣言或取自圣言的教义学习真理。圣言和取自圣言的教义教导什么是真理和良善，真理和良善则教导什么是虚假和邪恶。人若不知道这些事，绝无可能重生；因为他仍沉浸在自己的邪恶和随之而来的虚假中，称这些邪恶为良善，称这些虚假为真理。
这解释了为何关于真理和良善的认知或知识必须首先到来，并光照一个人的理解力。因为理解力被赋予人，是为了叫它能通过关于良善和真理的认知或知识被光照，以便它们能被他的意愿接受，并转化为良善。当此人意愿真理，并出于意愿它们而实行它们时，真理就转化为良善。由此明显可知，与人同在的良善是如何形成的，并且人若不处于良善，就会新生或重生。因此，当一个人的意愿由良善构成时，他的理解力就由与该良善结婚的真理构成。此人的理解力实实在在地与他的意愿行如一体，因为一个人所意愿的，他在独自一人时会去思想。这就是那被称为真理与良善的结合，或天堂婚姻的。无论你说意愿良善，还是说热爱良善，都是一回事；因为一个人所爱的，他就会去意愿。同时，无论你说理解与良善结婚的真理，还是说相信这真理，同样都是一回事。由此可推知，对一个已经重生的人来说，爱与信行如一体。这种结合，或这种婚姻就是那被称为教会、天堂，以及主之国度的，在至高意义上就是与人同在的主。
但那些热爱自己的邪恶，无论他们通过遗传所获得并自童年起就在自己里面变强的邪恶，还是他们为自己添加、新充满的邪恶之人，的确能领会并在某种程度上理解从圣言或取自圣言的教义所获得的真理；但他们仍无法重生。因为每个人的理解力都被主保持在这种状态下，好叫他能够重生。但当人热爱自己的邪恶时，这些真理就不会被赋予他内在人中的理解力，只被赋予外在人中的理解力；而这种理解力不过是关于真理的纯粹的记忆知识而已。这种人不知道何为良善，也不想知道，只知道何为真理。正因如此，他们认为教会和天堂在于被称为信之事务的真理，而非在于善行，也就是生活的事务。他们还以各种方式解释圣言，以支持他们自己的基本假设或原则。因此，对这种没有同时在生活上处于真理的人来说，真理与良善的结合是不存在的；因此，教会和天堂也是不存在的。此外，在来世，被他们称为信之真理的真理与他们分离；因为意愿中的邪恶会逐出它们，它们的位置被与他们所沉浸的邪恶一致的虚假取代。
由此可见何为“安息日”所表示的良善与真理的结合。这种结合因它所带来的安息而被称为安息日，因为“安息日”在于安息。当一个人处于第一种状态，也就是正通过真理被引向良善时，他会跟与他同在的邪恶和虚假争战。通过这些争战，也就是试探，邪恶及其虚假就被驱散和分离；然而，由此并不能获得安息，直到良善与真理结合。这时，人才会安息，并且主也安息，因为与邪恶和虚假争战的，不是这个人，而是与他同在的主。
就至高意义而言，“安息日”之所以表示主的神性人身，是因为当主在世时，祂通过祂的人身与所有地狱争战，并征服它们，同时恢复天堂的秩序；经过这种劳碌之后，祂使祂的人身与神性合一，还将它变成神性良善。因此，这时，祂安息了，因为地狱无法对神性良善动一根手指头。这解释了为何就至高意义而言，“安息日”表示主的神性人身。
关于这些问题，可参看前面的说明，即：当主在世时，祂首先将祂的人身变成神性真理，以便祂能与地狱争战并征服它们；后来祂荣耀了祂的人身，把它变成神性之爱的神性良善（参看9199，9315节提到的地方；以及9715，9809节的说明）。当主在世时，祂经历了最严厉的试探（参看9528e节提到的地方）。因此，祂通过将地狱从一个人身上移走，并以这种方式使他重生而拥有拯救他的神性能力（10019，10152节）。关于一个正在被主重生之人的两种状态，可参看9274节提到的地方。在真理与良善在一个人身上实现结合之前，这个人不会进入天堂（8516，8539，8722，8772，9139，9832节）。一个人的重生就是主荣耀的一个形像（3138，3212，3296，3490，4402，5688节）。
Potts(1905-1910) 10367
10367. And on the seventh day is the Sabbath of the Sabbath. That this signifies the state of good which is the end regarded, thus when man becomes the church and enters heaven, is evident from the signification of "the seventh day," as being a state of good, which is the end regarded. For when the six days which precede signify the state of man which precedes and prepares for the heavenly marriage, then the seventh day is when the man is in this marriage. This marriage is the conjunction of truth and good with man, thus when man becomes the church and enters heaven. That man enters heaven and becomes the church when he is in good, is because the Lord flows into the good with man, and through good into his truth. The influx betakes itself to the internal man where his heaven is, and through the internal into the external where is his world; and therefore unless the man is in good, his internal man is not opened, but remains shut, however much he may be in truths as to doctrine. And as heaven is in the internal man, it follows that when this is opened the man is in heaven, for heaven is not in a place, but in man's interiors. That man has been created according to the image both of heaven and of the world; his internal man according to the image of heaven, and his external according to the image of the world; may be seen in the places cited in n. 9279, 9706. [2] That the whole man is such as he is as to good, and not as to truth without good, everyone who reflects is able to know; for by means of and according to this he deals with others, feels with them, conjoins himself with them, and suffers himself to be led by them; but not by means of his truth, unless this is in accord with his good. By "good" is meant his delight, his pleasure, or his love; for all things that belong to these are to the man goods, and insofar as he is left to himself, so as to think from himself, he regards as truths those things which favor these goods. From this it can be seen that a man is conjoined with the Lord by means of good, and never by means of truth without good. [3] Conjunction with the Lord by means of good has indeed been already frequently treated of in speaking of the regeneration of man, but as the man of the church at this day studies much the truths which are of faith, and but little the good which is of love, and for this reason is in ignorance about good, something further may here be said about the conjunction of good and truth which is called the heavenly marriage. Man is born into evils of every kind, and consequently into falsities of every kind, thus of himself he is condemned to hell. In order therefore that he may be rescued from hell, he must needs be born again of the Lord. This being born again is what is called regeneration. In order therefore that he may be born again, he must first learn truths, and if he is of the church he must learn them from the Word, or from doctrine derived from the Word. The Word and doctrine from the Word teach what is true and good, and truth and good teach what is false and evil. Unless man knows these, he cannot possibly be regenerated, for he remains in his evils and their falsities, calling the former goods, and the latter truths. [4] For this reason the knowledges of truth and good must precede, and must enlighten the man's understanding. For the understanding was given to man in order that it may be enlightened by means of the knowledges of good and truth, to the end that these may be received by his will, and may become good; for truths become good when the man wills them, and from willing them does them. From this it can be seen in what manner good is formed with man, and that unless man is in good, he is not born anew, or regenerated. When therefore a man is in good as to the will, he is then in the truths of this good as to the understanding. For the understanding with man actually acts as a one with his will, because that which a man wills, he thinks when he is left to himself. This then is what is called the conjunction of truth and good, or the heavenly marriage. Whether you say to will what is good, or to love what is good, it is the same; for what a man loves he wills. And whether you say to understand the truth which is of good, or to believe it, it is also the same. From this it follows that with the regenerate man love and faith act as a one. This conjunction, or this marriage, is what is called the church, and heaven, and also the Lord's kingdom; nay, in the supreme sense, the Lord with man. [5] But those who love their evils (which they either have received hereditarily, and from infancy have confirmed with themselves, or else have of themselves added, and have become imbued with anew) are indeed able to apprehend and in some measure understand truths from the Word, or from doctrine derived from the Word, but still they cannot be regenerated. For every man is kept by the Lord in this state in respect to the understanding, to the intent that he may be regenerated; but when he loves his evils, then the understanding of his internal man is not imbued with these truths, but only that of his external man, which understanding is mere memory-knowledge. Such men do not know what good is, nor do they care to know; but only what truth is. It is for this reason that they make the church and heaven to consist in truths which are said to be of faith, and not in goods which are of life. They also explain the Word in various ways in favor of their principle. From this it is that in the case of such, who are not at the same time in truths as to life, there is no conjunction of truth and good; thus neither are there the church and heaven. Moreover, in the other life the truths which they have called truths of faith are separated from them, for the evil of the will casts them out; and in their place succeed falsities that are in agreement with the evils in which they are. [6] From all this it can now be seen what is the conjunction of good and truth which is signified by "the Sabbath." This conjunction is called "the Sabbath" from "rest," because "Sabbath" means rest. For when a man is in the first state, that is, when he is being led to good by means of truths, he is then in combats against the evils and falsities which are with him; for by means of combats, which are temptations, evils and their falsities are shaken off and separated; and yet there is no rest from them until good and truth have been conjoined. Then man has rest, and the Lord has rest, because the man no longer fights against evils and falsities; but the Lord in the man. [7] That in the supreme sense "the Sabbath" signifies the Lord's Divine Human, is because when the Lord was in the world He fought from His Human against all the hells and subdued them, and at the same time reduced the heavens into order, and after this labor united His Human to the Divine, and made this also Divine good; consequently He then had rest, for the hells open not against the Divine. From this then it is that by "the Sabbath" in the supreme sense is meant the Lord's Divine Human. [8] But with regard to these subjects see what has been already shown; as that when the Lord was in the world, He first made His Human Divine truth, to the end that He might be able to fight with the hells and subjugate them; and that He afterward glorified His Human and made it the Divine good of the Divine love (see the places cited in n. 9199, 9315; and n. 9715, 9809): That when the Lord was in the world He underwent the most grievous temptations (see the places cited in n. 9528): That consequently He has Divine power to save man, by removing from him the hells, and thus regenerating him (n. 10019, 10152): Concerning the twofold state of the man who is being regenerated by the Lord, see the places cited in n. 9274: That man does not come into heaven until there has been effected with him the conjunction of truth and good (n. 8516, 8539, 8722, 8772, 9139, 9832): And that the regeneration of man is an image of the glorification of the Lord (n. 3138, 3212, 3296, 3490, 4402, 5688).
Elliott(1983-1999) 10367
10367. 'And on the seventh day there is the sabbath of rest' means the state of good that has been the end in view, thus the state when a person becomes an embodiment of the Church and enters heaven. This is clear from the meaning of 'the seventh day' as the state of good that has been the end in view; for since the six days which come before mean the person's state which comes before and is preparatory to the heavenly marriage, the seventh day means when that marriage actually exists within the person. That marriage is the joining together of the truth and good residing with the person, thus when the person becomes an embodiment of the Church and enters heaven. The reason why a person enters heaven and becomes an embodiment of the Church when governed by good is that the Lord flows into the good residing with a person, and through the good into his truth. He flows into the internal man, where heaven within that person exists, and through the internal into the external, where the world within that person exists. Therefore unless the person is governed by good his internal man is not opened but remains closed, no matter how many truths he knows on a doctrinal level. And since heaven exists within his internal man the person is in heaven when that internal man is opened; for heaven does not exist in some place but within a person's interiors. The human being has been created to conform to an image of heaven and of the world, his internal man to conform to the image of heaven and the external man to conform to the image of the world, see in the places referred to in 9279, [and what has been stated in] 9706.
[2] Anyone who stops to reflect on the matter may see that the essential nature of a person's good, not his truth without that good, makes him altogether what he is. For it is by means of his good and in accord with it that he collaborates with another, is in sympathy with another, links himself to another, and lets himself be led by another, and not by means of and in accord with his truth unless this is in agreement with his good. When the word 'good' is used here the person's delight, pleasure, or love should be understood, for everything that forms part of these constitutes his good; and so far as he is left to think for himself ideas favourable to that good are thought by him to be truths. From all this it becomes clear that a person is joined to the Lord by means of good, and not at all by means of truth without good.
[3] Being joined to the Lord by means of good has, it is true, been dealt with often before, wherever a person's regeneration has been the subject. But since people in the Church at the present day concentrate much on the truths belonging to faith and little on the good belonging to love, and are consequently ignorant of what good is, let a further statement be made about the joining together of goodness and truth, which is called the heavenly marriage. A person is born into evils of every kind and consequently into falsities of every kind, so that left to himself he is condemned to hell. Therefore to be delivered from hell he must be entirely born again, born of the Lord; and that rebirth is what is called regeneration. In order that he may therefore be reborn he must first learn truths; those who belong to the Church must learn them from the Word, or from teachings drawn from the Word. The Word and teachings drawn from the Word show what truth and good are, and truth and good show what evil and falsity are. Unless a person knows these things he cannot possibly be regenerated; for he remains immersed in his evils and consequent falsities, calling those evils forms of good and these falsities truths.
[4] This explains why cognitions or knowledge of truth and good must come first and enlighten a person's understanding. A person's understanding has been given to him in order that it may be enlightened with cognitions of goodness and truth, the end in view being that they may be received by his will and converted into good. For truths are converted into good when the person wills them, and in willing them does them. From this it is evident how the good present with a person is formed, and that unless good is present in a person he is not born anew or regenerated. When therefore a person's will consists of good his understanding consists of truths wedded to that good. The person's understanding truly acts in unison with his will; for what the person wills, that he thinks when left to himself. So this is what is called the joining together of truth and good or the heavenly marriage. Whether you say willing good or loving good it amounts to the same thing; for what a person loves, that he wills. At the same time, whether you say understanding truth wedded to good or believing it, this likewise amounts to the same thing. From this it follows that in the case of a person who has been regenerated love and faith act in unison. This joining together or marriage of them is what is called the Church and heaven, also the Lord's kingdom, and in the highest sense the Lord as He exists with a person.
[5] But people who love their evils, whether those which they have acquired by heredity and since early childhood made stronger within themselves, or those which they have added for themselves and become the first to steep themselves in, can indeed grasp and have some understanding of truths obtained from the Word or from teachings drawn from the Word; nevertheless they cannot be regenerated. For every person's power of understanding is maintained by the Lord in a condition such as this, to the end that he may be regenerated. But when someone loves his evils the power of understanding in his internal man is not endowed with those truths, only the power of understanding in his external man; and this is no more than a knowledge of them. Such people do not know what good is; nor are they concerned to know what it is, only what truth is. As a result they think that the Church and heaven consist in truths, which are called matters of faith, and not in good deeds, which are matters of life. They also explain the Word in various ways in support of their own basic assumptions. Consequently with people such as these whose lives are not at the same time governed by the truths they know, no joining together of truth and good exists, nor therefore the Church and heaven. In the next life furthermore the truths which they have called matters of faith are separated from them; for evil in the will casts them out, and their place is taken by falsities in keeping with the evils they are steeped in.
[6] From all this it may now be recognized what the joining together of goodness and truth, meant by 'the sabbath', is. This joining together is called the sabbath on account of the rest it brings, for the sabbath consists in rest. During the first state, that is, while being led by truths towards good, a person is engaged in conflicts against the evils and falsities present with him. By means of these conflicts, which are temptations, evils and accompanying falsities are dispelled and separated, from which there is no rest until goodness and truth have been joined together. At this point the person has rest, and so does the Lord, for the person does not fight against the evils and falsities, but the Lord residing with Him.
[7] The reason why in the highest sense 'the sabbath' means the Lord's Divine Human is that when the Lord was in the world, from His Human He fought against and overcame all the hells, and at the same time restored the heavens to order, after which labours He united His Human to the Divine, making it Divine Good as well. Consequently at this point He had rest, for the hells cannot lift a finger against Divine Good. This now explains why in the highest sense 'the sabbath' serves to mean the Lord's Divine Human.
[8] But see what has been shown already on these matters,
When the Lord was in the world His Human was first made Divine Truth by Him, to the end that He might go into battle against the hells and overcome them; and afterwards His Human was glorified and made the Divine Good of Divine Love by Him, in the places referred to in 9199, 9315, and also what is stated in 9715, 9809. When in the world the Lord underwent the severest temptations, in the places referred to in 9528(end). As a result He possesses the Divine Power to save a person, by removing the hells from him and in that way regenerating him, 10019, 10152. Regarding the two states of a person who is being regenerated by the Lord, in the places referred to in 9274. A person does not go into heaven until the joining together of truth and good has been accomplished with him, 8516, 8539, 8722, 8772, 9139, 9832. A person's regeneration is an image of the Lord's glorification, 3138, 3212, 3296, 3490, 4402, 5688.
Latin(1748-1756) 10367
10367. `Et in die septimo sabbatum sabbati': quod significet statum boni qui finis propter quem, ita cum homo fit Ecclesia ac intrat caelum, constat ex significatione `diei septimi' quod sit status boni qui finis propter quem; cum enim sex dies qui praecedunt significant statum hominis qui praecedit et praeparat ad conjugium caeleste, {1}inde dies septimus est cum homo in conjugio illo est; conjugium illud est conjunctio veri et boni apud hominem, ita cum homo fit Ecclesia ac intrat caelum; {2} (s)quod homo intret caelum, et fiat Ecclesia, cum in bono est, inde est quia Dominus influit in bonum apud hominem, et per bonum in verum ejus; influxus fit in internum hominem, ubi caelum ejus est, et per internum in externum, ubi mundus ejus est; quare nisi homo sit in bono, non aperitur internus ejus homo sed clausus manet, utcumque in veris quoad doctrinam est; et quia caelum in interno homine {3}est, ideo cum hic aperitur, {4}homo est in caelo, nam caelum non est in loco sed in interioribus hominis; quod homo ad imaginem et caeli et mundi creatus sit, internus ejus homo ad imaginem caeli, et externus ad imaginem mundi, videatur in locis citatis n. 9279, 9706. [2] Quod homo totus sit qualis est quoad bonum et non quoad verum {5}absque bono, unusquisque qui reflectit scire potest, {6} per bonum (d)enim suum et secundum id agit cum altero, sentit cum altero, conjungit se alteri, patitur se duci ab altero, non autem per verum et secundum id, nisi hoc cum bono ejus concordat; cum dicitur bonum, intelligitur jucundum ejus, voluptas ejus, seu amor ejus, nam {7}omnia quae illorum sunt, illi sunt bona, et quantum sibi ipsi relinquitur, ut ex se cogitet, sunt vera quae illis (x)favent; inde constare potest quod homo per bonum conjungatur Domino, et nequaquam per verum absque bono.(s) [3] Actum quidem saepe prius est de conjunctione {8}per bonum cum Domino, ubi de regeneratione ejus {9}; sed quia homo Ecclesiae hodie multum studet veris quae fidei, et parum bono quod amoris, {10}ac inde in ignorantia est de bono, licet adhuc aliquid de conjunctione {11}boni et veri, quae vocatur conjugium caeleste, dicere: homo nascitur in omnis generis mala, et inde in omnis generis falsa, ita ex se damnatus est inferno; ut itaque ab inferno eripiatur, omnino renascetur a Domino; renascentia illa est quae vocatur regeneratio; ut ergo renascatur, primum discet vera, illi qui ab Ecclesia, ex Verbo, seu ex doctrina e Verbo; Verbum et doctrina {12}ex Verbo docent quid verum et bonum, ac verum et bonum docent quid falsum et malum; nisi homo illa sciat, nequaquam potest regenerari, manet enim in suis malis et inde falsis, ac illa vocat bona, et haec vera; inde est quod cognitiones veri et [4] boni praecedent, ac {13}intellectum hominis illustrabunt; intellectus enim homini datus est, {14}ut per cognitiones {15}boni et veri illustretur, ob finem ut recipiantur a voluntate ejus, (c)ac fiant bonum; nam vera tunc fiunt bonum cum homo vult illa et ex velle facit illa; inde patet quomodo bonum apud hominem formatur, et quod nisi homo in bono sit, non sit e novo natus seu regeneratus ; cum itaque homo in bono est quoad voluntatem, tunc in {16}veris illius boni est quoad intellectum, intellectus enim apud hominem actualiter unum agit cum voluntate ejus, nam quod vult homo hoc cogitat cum sibi relictus est; hoc nunc est quod vocatur conjunctio veri et boni seu conjugium caeleste {17}; sive dicas velle bonum sive amare bonum, idem est, nam quod homo {18}amat hoc vult; et tunc sive dicas intelligere verum quod boni, sive credere {19}illud, etiam idem est; inde sequitur quod apud hominem regeneratum amor et fides unum agant; haec conjunctio, seu hoc conjugium est quod vocatur Ecclesia, et caelum, et quoque regnum Domini, {20}immo in supremo sensu Dominus apud hominem. [5] Qui autem amant sua mala, quae vel ex hereditario acceperunt et {21}ex infantia apud se confirmarunt, vel quae ex semet superaddiderunt (c)ac e novo imbuerunt, illi quidem capere (c)et quodammodo intelligere vera ex Verbo aut ex doctrina e Verbo possunt, sed usque non regenerari; quisque enim homo tenetur a Domino in illo statu quoad intellectum, ob finem ut regeneretur, at cum amat sua mala, tunc intellectuale interni ejus hominis non imbuitur illis; sed solum intellectuale externi ejus hominis, quod intellectuale est mere scientificum; tales homines non sciunt quid bonum, nec curant scire {22}quid sit, se solum quid verum; inde est quod in veris, quae dicuntur fidei, ponant Ecclesiam et caelum, et non in bonis quae vitae; etiam ad favorem principii sui {23} Verbum explicant variis modis; inde est quod apud tales qui non simul in {24}veris sunt quoad vitam, non sit conjunctio veri et boni, ita nec Ecclesia et caelum; {25}separantur etiam ab illis {26}vera quae vocarunt fidei, in altera vita, nam malum voluntatis ejicit {27}illa, et loco illorum succedunt falsa conformia malis in quibus sunt. [6] Ex his nunc constare potest quid conjunctio boni et veri, quae significatur per `sabbatum.' Quod ea conjunctio dicatur sabbatum, est a quiete, nam sabbatum est quies; cum enim homo in primo statu est, hoc est, cum per vera ducitur ad bonum, tunc in pugnis est contra mala et falsa quae apud illum, per pugnas enim, quae sunt tentationes, discutiuntur et separantur mala et eorum falsa, nec ab illis quies est, priusquam bonum et verum conjuncta sunt; tunc quies est homini, et quies est Domino, {28}nam homo non pugnat contra mala et falsa, se Dominus apud illum. [7] Quod `sabbatum' in supremo sensu significet Divinum Humanum Domini, est quia Dominus cum {29}in mundo fuit, ex Humano Suo pugnavit contra omnia inferna ac subjugavit illa, (c)et simul redegit caelos in ordinem, et post hunc laborem univit Humanum Suum Divino, ac id quoque fecit Divinum Bonum; inde Ipsi tunc quies, nam contra Divinum Bonum inferna non hiscunt; inde nunc est quod per `sabbatum' in supremo sensu intelligatur Divinum Humanum Domini; sed 8 de his videantur quae prius ostensa sunt, ut quod Dominus cum in mundo fuit, Humanum Suum primum fecerit Divinum Verum, ob finem ut pugnare cum infernis posset, et illa subjugare, et quod postea glorificaverit Suum Humanum, et id fecerit Divinum Bonum Divini Amoris, in locis citatis n. 9199, 9315, tum n. 9715, 9809; quod Dominus cum in mundo fuit, gravissimas tentationes subiverit, in locis citatis n. 9528 fin., quod inde Ipsi Divina Potentia salvandi hominem, removendo {30}ab illo inferna et sic regenerando illum, n. 10,019, 10,152; de bino statu hominis qui regeneratur a Domino, in locis citatis n. 9274, et quod homo non prius in caelum veniat quam cum conjunctio facta est veri et boni apud illum, n. 8516, 8539, 8722, 8772, 9139, 9832; quod regeneratio hominis sit imago glorificationis Domini, n. 3138, 3212, 3296, 3490, 4402, 5688. @1 tunc$ @2 A has an indistinct marginal note here, but there is no sign to indicte where it is to be inserted in the text. It reads: quod tunc aperiatur internus homo per bonum et sic cum angelis, hoc fit per vera. Apparently this was expanded on the separate sheet which follows immediately.$ @3 Before in interno$ @4 etiam coelum aperitur$ @5 inde separatum, unicuivis$ @6 i quisque enim$ @7 haec$ @8 illa apud hominem$ @9 i, nam regeneratio non aliud est$ @10 et ideo$ @11 illa$ @12 inde$ @13 intellectus hominis per illas illustrabitur$ @14 d ut i et @15 veri et boni illustratur$ @16 vero$ @17 i apud illum$ @18 vult, hoc amat$ @19 verum$ @20 ac$ @21 quae ipsi ex infanti per vitam$ @22 quod IT$ @23 i de fide$ @24 vita boni sint$ @25 separatur$ @26 verum, quod$ @27 id ab intellectu eorum$ @28 i (m)nam cum homo in bono est, tunc in coelo est, hoc est, in Domino, et tunc tutus ab omni infestatione ab infernis: quod etiam tunc quies sit Domino, est qui(n) nam [virtually d] homo non pugnavit [pugnat written first] contra mala et false, sed Dominus apud illum$ @29 After fuit$ @30 After inferna$