10669.“虽在耕种收割的时候，也要休息”表就真理植入良善，以及对这真理的接受而言。这从“耕种”和“收割”的含义清楚可知：“耕种”是指真理植入良善，如下文所述；“收割”是指对良善中的真理的接受。“收割”之所以具有这种含义，是因为“站着的庄稼”表示正在孕育中的真理（9146节）；“穗子”表示作为良善容器的真理；而穗子中的“大麦或小麦”表示接受真理，以及被真理接受的良善。然而，此处要这样来理解，涉及这种收割的人类劳碌会停止，因为经上说“在耕种收割的时候，也要休息”。在安息日“休息”表示重生的第二个状态，这时人体验到平安，并住在天堂里，被主引导；在这个阶段，这些事无需人的劳碌或努力就会实现。“收割”表示真理被良善接受（参看9295节）；“安息日”表示一种平安的状态，这时人被主引导（参看10668节提到的地方）。
“耕种”之所以表示真理植入良善，是因为“田”表示良善方面的教会，因而也表示教会的良善；播在田里的“种子”表示信之真理。“田”表示良善方面的教会（参看2971，3196，3310，3317，7502，9139，9141，9295节）；“种子”表示信之真理（1940，3310，3373，3671，6158节）。
在圣言中，经上常提到地、土地、田地、播种的时候、收割的时候、站着的庄稼、禾场、五谷、大麦、小麦；在这些地方，它们都表示涉及教会的建立和教会中人的重生的那类事物，因而表示与构成教会的信之真理和爱之良善有关的那类事物。表示这类事物的原因在于对应关系；因为地上的一切事物，包括植物界的事物，都对应于存在于天堂中的属灵事物，这一点从出现在那里的事物很明显地看出来。因为在天堂可以看到新耕的田地、休耕地、平原、花园，准备收割的田地，种植树木的地或小树林，以及其它类似在地上所看到的事物；那里的人都知道，构成天堂的事物，因而构成教会的事物，以这种方式出现在他们眼前。
一个正在阅读圣言的人以为那里的这些事物只不过是隐喻。但要知道，它们是真实的对应，如以赛亚书中的这些事物：
要倾听，听从我的嗓音。犁田的人哪有终日犁地撒呢？岂会开垦耙地呢？岂不就撒种小茴香，播种大茴香？如此收割的人就贮存量好的小麦，选定的大麦和指定的粗麦。祂就这样教导他去判断，他的神指教他。（以赛亚书28:23-26）
这些事物看似隐喻或对比；但它们却是真实的对应，用来描述一个教会成员的改造和重生；这就是为何经上继续说“祂就这样教导他去判断，他的神指教他”。“教导去判断”表示赋予他聪明，因为“判断”表示对真理的聪明理解（2235节）；“指教他”当由神来做时，表示赋予他智慧。由此可见“犁田”、“耙地”、“撒种小茴香”、“播种大茴香”、“贮存小麦，大麦和粗麦”表示什么，即：“犁田”表示将真理植入良善；“耙地”表示将这些事物有序排列；“小茴香（译注：black cummin，直译黑孜然）”和“大茴香（译注：cummin，直译孜然）”表示记忆知识，因为这些是为了人能接受聪明而首先学习的东西。“小麦”表示内在人的爱之良善（参看7605节）；“大麦”表示表示外在人的爱之良善（7602节）；“粗麦”表示这良善的真理（7605节）。
“犁田”由于对应而不是由于隐喻而表示总体的教会的第一阶段，以及具体的每个正在重生，或正变成教会或教会化身之人的第一阶段，这从摩西五经中的这些话明显看出来，申命记：
你不可把混杂的种子种在你的葡萄园里。不可用牛和驴一同犁田。不可穿搀杂在一起的羊毛、细麻做成的衣服。（申命记22:9-11）
这些话意味着良善和真理的状态决不可混在一起；因为“葡萄园”表示真理方面的教会；“田”表示良善方面的教会；“用牛犁田”表示通过良善作准备；“用驴犁田”表示通过真理作准备；“羊毛”也表示良善；“细麻”表示真理。此处的情形是这样：那些在主的属天国度的人处于一种良善的状态，而那些在祂的属灵国度的人处于一种真理的状态；处于这一种状态的人不可能处于那一种状态。谁看不出上面这些话表示更深层次或更高层次的事物？否则，在葡萄园里种混杂的种子，用牛和驴一同犁田，穿搀杂在一起的羊毛、细麻做成的衣服能有什么害处呢？
Potts(1905-1910) 10669
10669. In plowing and in harvest thou shall rest. That this signifies in respect to the implanting of truth in good and its reception is evident from the signification of "plowing," as being the implanting of truth in good (of which below); and from the signification of "harvest," as being the reception of truth in good. That "harvest" has this signification is because by the "standing crop" is signified truth in conception (n. 9146); by the "ear," the containant truth; and by "wheat and barley in the ear" the recipient good, and also the received good. Here however there is meant that the man's labor in connection with this will cease, for it is said, "in plowing and in harvest thou shalt rest." For by "rest on the Sabbath day" is signified the second state of regeneration, when the man is in peace, and is in heaven, and is led by the Lord, because then these things come without the man's labor and exertion. (That "harvest" denotes the reception of truth by good may be seen in n. 9295; and that "the Sabbath" denotes the state of peace when the man is led by the Lord, see at the places cited in n. 10668.) [2] That "plowing" signifies the implanting of truth in good, is because by "field" is signified the church in respect to good, thus also the good of the church; and by the "seed" which is sown is signified the truth of faith. (That "field" denotes the church as to good, see n. 2971, 3196, 3310, 3317, 7502, 9139, 9141, 9295; and that "seed" denotes the truth of faith, n. 1940, 3310, 3373, 3671, 6158.) [3] In the Word frequent mention is made of "earth," "ground," "field," "seed time," "harvest," "standing crop," "threshing-floor," "grain," "wheat," "barley," and these there signify such things as belong to the setting up of the church, and to the regeneration of the man who is in the church; thus such as bear relation to the truth of faith and to the good of love, from which is the church. That such things are signified is from correspondence, for all things in the earth, even those in its vegetable kingdom, correspond to spiritual things that are in heaven, as is very evident from the things there presented to view. For in heaven there appear fields, fallow lands, plains, beds of flowers, harvests, groves, and other like things, such as are on the earth; and it is there known that the things of heaven, and thus of the church, appear in this way before their eyes. [4] One who is reading the Word believes that such things in it are merely comparisons, but be it known that they are real correspondences, as for example these in Isaiah:
Hearken, and hear ye My voice. Shall the plowman plow all day to sow? Shall he open and harrow his ground? When he hath made plain the faces thereof, doth he not scatter the fitches, and sow broadcast the cummin? So doth he set again the measured wheat, and the appointed barley, and the settled spelt thereof. So doth He instruct him unto judgment, his God doth teach him (Isa. 28:23-26). These things appear like comparisons; but they are real correspondences, by which are described the reformation and the regeneration of the man of the church; and therefore it is also said, "so doth He instruct him unto judgment, his God doth teach him." "To instruct unto judgment" denotes to give him intelligence, for by "judgment" is signified the intelligence of truth (n. 2235); and "to teach him," when this is done by God, denotes to give him wisdom. From this it can be seen what is meant by "plowing," "harrowing," "scattering the fitches," "sowing broadcast the cummin," "setting again the wheat, barley, and spelt;" namely, that "to plow" denotes to implant truth in good; "fitches" and "cummin" denote memory-knowledges, because these are the first things which are learned in order that man may receive intelligence. (That "wheat" denotes the good of love of the internal man may be seen in n. 7605; that "barley" denotes the good of love of the external man, in n. 7602; and that "spelt" denotes the truth of it, in n. 7605.) [5] That "plowing" (not from comparison, but from correspondence) signifies the first of the church in general and also in particular, with everyone who is being regenerated, or who is becoming the church, is evident from these words in Moses:
Thou shalt not sow thy vineyard intermixedly. Thou shalt not plow with an ox and an ass together. Thou shalt not wear a mixed garment of wool and linen together (Deut. 22:9-11). These words involve that states of good and of truth must not be jumbled together; for a "vineyard" denotes the church as to truth; and a "field," the church as to good; "to plow with an ox" denotes to prepare by means of good; "to plow with an ass" denotes to prepare by means of truth; "wool" also denotes good; and "linen," truth. For the case is this. Those who are in the Lord's celestial kingdom are in a state of good; whereas those who are in His spiritual kingdom are in a state of truth; and he who is in the one, cannot be in the other. Who cannot see that the above words signify deeper things; for otherwise what evil could there be in sowing a vineyard intermixedly; or in plowing with an ox and an ass together; or in wearing a garment made of wool and linen mixed together?
Elliott(1983-1999) 10669
10669. 'In ploughing and harvesting you shall rest' means so far as the implanting of truth in good and the reception of that truth are concerned. This is clear from the meaning of 'ploughing' as the implanting of truth in good, dealt with below; and from the meaning of 'harvesting' as the reception of truth in good. 'Harvesting' has this meaning because 'standing grain' means truth in the process of being conceived, 9146, and 'an ear' means truth, the container [of good], while 'wheat' or 'barley' in the ear means good, receiving and also received by [truth]. What should be understood at present however is that human labour involved in this kind of harvesting will cease, since it says, 'In ploughing and harvesting you shall rest'. For by 'rest' on the sabbath day the second state of regeneration is meant, when a person experiences peace, abides in heaven, and is led by the Lord, at which stage those things are brought about without labour or effort on man's part.
'Harvest' means the reception of truth by good, see 9295. 'The sabbath' means a state of peace, when a person is led by the Lord, in the places referred to in 10668.
[2] The reason why 'ploughing' means the implanting of truth in good is that the Church in respect of good, thus also the Church's good, is meant by 'the field', and the truth of faith by 'the seed' that is sown in it.
'The field' means the Church in respect of good, see 2971, 3196, 3310, 3317, 7502, 9139, 9141, 9295. 'Seed' means the truth of faith, 1940, 3310, 3373, 3671, 6158.
[3] Reference is made very many times in the Word to earth or land, ground, field, seedtime, harvest, standing grain, threshing-floor, grain, wheat, and barley; and in those places they mean the kinds of things that are involved in the establishment of the Church and that are involved in the regeneration of a person who is in the Church, thus the kinds of things that are connected with the truth of faith and the good of love which constitute the Church. The reason why those kinds of things are meant lies in correspondence; for all things on this planet, including those in its vegetable kingdom, correspond to spiritual realities that exist in heaven, as is plainly evident from the things which appear there. For in heaven newly ploughed fields, open ones, gardens of flowers, fields ready to be harvested, land planted with trees, and similar things such as exist on earth are seen; and it is well known to those who are there that the realities composing heaven, thus those composing the Church, are what appear before their eyes in this kind of way.
[4] A person reading the Word thinks that such things there are no more than metaphors. But they should be seen to be real correspondences, as with the following in Isaiah,
Listen and hear my voice. Is it all day that the ploughman will plough to sow? That he will open and harrow his ground? When he has levelled its surfacea does he not scatter the black cummin and sow the cummin? So [the reaper] stores away the measured wheat, the designated barley, and his appointed spelt. So He trains him for judgement, his God teaches him. Isa 28:23-26.
These things look like metaphors, but they are real correspondences, which serve to describe the reformation and regeneration of a member of the Church; and this is why it goes on to say, 'So He trains him for judgement, his God teaches him'. 'Training him for judgement' means endowing him with intelligence, for 'judgement' means an intelligent understanding of truth, 2235, and 'teaching him', when done by God, means endowing him with wisdom. From this it may be seen what 'ploughing', 'harrowing', 'scattering the black cummin', 'sowing the cummin', and 'storing away wheat, barley, and spelt' mean, namely this: 'Ploughing' means implanting truth in good; 'harrowing' setting those things in order; 'black cummin' and 'cummin' factual knowledge, this being what a person acquires first, in order that he may receive intelligence; 'wheat' the good of love in the internal man, see 3941, 7605; 'barley' the good of love in the external man, 7602; and 'spelt' the truth which goes with that good, 7605.
[5] Correspondence, not the use of metaphor, gives 'ploughing' its meaning as the first phase of the Church in general and also in particular with each person who is being regenerated or becoming an embodiment of the Church, as is evident from the following words in Moses,
You shall not sow your vineyard with mixed seed. You shall not plough with an ox and an ass together. You shall not wear a garment made of wool and flax mixed togetherb. Deut 22:9-11.
These words imply that states of goodness and truth are not to be mixed up one with another. For 'vineyard' means the Church in respect of truth, whereas 'field' means the Church in respect of good. 'Ploughing with an ox' means making ready by means of good, 'ploughing with an ass' doing so by means of truth; and 'wool' too means good, whereas 'flax' means truth. The situation is this: Those in the Lord's celestial kingdom live in a state of good, whereas those in His spiritual kingdom live in a state of truth; those who live in one state cannot do so in the other. Can anyone fail to see that those words serve to mean a higher level of things? If they did not do so what harm would there be in sowing a vineyard with mixed seed, ploughing with an ox and ass together, or wearing a garment made of wool and flax mixed together?
Latin(1748-1756) 10669
10669. `In aratione et messatione quiesces': quod significet quoad implantationem veri in bono ac ejus receptionem, constat ex significatione `arationis' quod sit implantatio veri in bono, de qua sequitur, et ex significatione `messationis' quod sit receptio veri in bono; quod `messatio' id sit, est quia {1}per `segetem stantem' significatur verum in conceptione, n. 9146, ac per `spicam' verum continens, per `triticum et hordeum in spica' bonum recipiens et quoque receptum; hic autem intelligitur quod labor hominis circa id cessaturus, nam dicitur {2}in aratione et messatione quiesces,' nam per quietem die sabbati significatur alter status regenerationis, cum homo est in pace, inque caelo, ac ducitur a Domino, tunc enim illa fiunt absque labore et studio hominis; quod `messis' sit receptio {3}veri a bono, videatur n. 9295, et quod `sabbatum' sit status pacis, cum homo ducitur a Domino, in locis citatis {4} n. 10668. [2] Quod aratio significet implantationem veri in bono, est quia per `agrum' significatur Ecclesia quoad bonum, ita quoque bonum Ecclesiae, et per `semen quod inseminatur' significatur verum fidei; quod `ager' sit Ecclesia quoad bonum, videatur n. 2971, 3196, 3310, 3317, 7502, 9139, 9141, 9295, et quod `semen' sit verum fidei, n. 1940, 3310, 3373, 3671, 6158. [3] In Verbo perpluries memoratur terra, humus, ager, sementis, messis, seges, area, frumentum, triticum, hordeum, et ibi significant talia quae instaurationis Ecclesiae sunt, ac quae regenerationis hominis qui in Ecclesia, ita quae se referunt ad verum fidei et ad bonum amoris ex quibus Ecclesia; quod {5}talia significentur, est ex correspondentia, nam omnia quae in tellure {6} sunt, etiam quae in regno ejus vegetabili, correspondent {7}rebus spiritualibus quae in caelo, quod patet manifeste ex apparentiis ibi; apparent enim ibi agri, novali, campi, floreta, messes, arboreta, et similia qualia in terris; et notum ibi est quod {8}taliter coram oculis {9}illorum appareant illa quae caeli {10}sunt, ita quae Ecclesiae; [4] qui legit Verbum credit quod talia {11}ibi sint modo comparationes, sed sciant quod sint reales correspondentiae, sicut haec apud Esaiam, Auscultate et audite vocem meam, num toto die arabit arator ad serendum? aperiet et occabit humum suam? nonne quando complanavit facies ejus, dispergit nigellam, et cuminum disseminat? ita reponit triticum mensuratum, et hordeum designatum, et zea determinata ejus: ita erudit eum ad judicium, Deus ejus docet eum xxviii 23-26;haec apparent {12} comparationes, sed sunt reales correspondentiae, per quas describitur reformatio ac regeneratio hominis Ecclesiae, quapropter etiam dicitur, `ita erudit eum ad judicium, Deus ejus docet eum'; `erudire ad judicium' est dare illi intelligentiam, nam per `judicium' significatur intelligentia veri, n 2235, {13}ac `docere eum' cum a Deo, est dare illi sapientiam; inde {14}constare potest quid sit arare, occare, dispergere nigellam, seminare cuminum, reponere triticum, hordeum, et (x)zeam, quod nempe `arare' sit implantare verum bono, `occare' disponere illa, `nigella et cuminum' sunt scientifica, quoniam {15}haec prima sunt quae discuntur ut homo accipiat intelligentiam; quod `triticum' sit bonum amoris interni hominis, videatur n. 3941, 7605, quod `hordeum' sit bonum amoris externi hominis, n. 7602, {16}quod `zea' verum ejus, n. 7605. [5] Quod `aratio' non ex comparatione sed ex correspondentia significet primum Ecclesiae in communi, et quoque in particulari apud unumquemvis qui regeneratur seu qui fit Ecclesiae, patet ex his apud Moschen, Non conseres vineam tuam intermixtim; non arabis bove et asino simul; non indues vestem mixtam lana et lino simul, Deut. xxii 9-11;
involvunt haec quod non confundendi sint status boni et veri, `vinea' enim est Ecclesia quoad verum, `ager' autem Ecclesia quoad bonum; `arare bove' est praeparare per bonum, `arare asino' est per verum; `lana' etiam est bonum, `linum' autem est verum, nam res ita se habet: in statu boni sunt qui in regno caelesti Domini, in statu autem veri sunt qui in regno spirituali Ipsius; qui in uno non potest esse in altero; quis non videre potest quod per illa significentur altiora? nam quid mali alioquin fuisset `serere vineam intermixtim,' `arare bove et asino simul,' ac `indui veste mixta lana et lino simul?' @1 per spicam significatur verum ac per triticum ac hordeum in spica bonum receptum a vero$ @2 in die septimo quiesces in aratione et messatione quiesces, nam per diem septimum seu sabbathum$ @3 boni a vero$ @4 i supra$ @5 toties memorentur in Verbo$ @6 i mundi$ @7 talibus quae in Regno spirituali$ @8 ita$ @9 ibi$ @10 After Ecclesiae$ @11 in Verbo$ @12 i ut$ @13 et Deus ejus docet eum$ @14 patet quod$ @15 illa$ @16 et$