1832、“只有鸟没有劈开”表示属灵事物没有这种平行和对应。这从“鸟”表示属灵之物（如刚才所述，15:9；1826-1827节）和以下事实清楚可知：他没有把鸟从中间劈开，这意味着属灵事物没有这种平行和对应。如前面常说的，属灵事物是指构成信的一切，因而是指一切教义，因为这些被称为信的事物，尽管它们在与仁结合之前并不属于信。这些属灵事物与主之间不存在平行和对应，因为它们不是诸如像爱和仁的事物那样通过内在指示和良心流入的那类事物；相反，它们通过教导、因而通过听觉流入；换句话说，它们不是从内层，而是从外层，或说不是从里面，而是从外面进入的，并以这种方式在人里面形成它们自己的器皿或接受者。
它们大部分看似真理或说拥有真理的表象，其实并非真理；如那些属于圣言字义的事物，它们要么代表，要么表示真理，因而本身不是真理。其中一些甚至是虚假；然而，这些虚假可以充当器皿和接受者。但主里面只有纯全和本质上的真理；因此，这两者之间没有平行和对应，或说就这些表面真理而言，不存在平行和对应。然而，它们仍能被塑造，以充当属天事物，也就是爱和仁的事物的器皿。这些表面真理构成心智的理解力部分的云，主将仁注入理解力部分，从而形成良心，如前所述（1043节）。
例如，有些人局限于圣言的字义，以为是主把人引入试探，同时折磨他的良心，还以为正因主允许邪恶，所以祂是邪恶的起因，并且祂将恶人扔进地狱等等。这些都不是真理，而是表面真理；由于它们本身不是真理，所以平行和对应并不存在。然而，主把它们原封不动地留在人里面，并以奇迹般的方式通过仁爱调整它们，使它们成为属天事物的器皿。这也适用于敬拜、教义、道德准则，甚至诚实的外邦人或非基督徒的偶像。主以同样的方式使这些事物原封不动，同时通过仁爱调整它们，使它们成为器皿。古教会和后来的犹太教会的众多仪式就是这种情形；它们本身无非是完全缺乏真理的仪式，但却被容忍和允许，甚至被规定，因为这些仪式被父母奉为神圣，因而从小就作为真理被植入并铭刻在他们脑海中。
这些和其它类似事物就是鸟没有劈开这句话所表示的。因为有些东西一旦被植入人的信念，并被视为神圣，只要不违背神性秩序，主就让它们原封不动；尽管平行和对应并不存在，但主仍会调整它们。这些事物就是犹太教会用来献祭的没有劈开的鸟所表示的，因为劈开就是一半对着一半摆列，好叫它们可以充分对应。但由于所论及的这些事物没有充分对应，所以在来世，对那些允许自己被教导的人来说，它们就从意识中被抹除了，真正的真理本身则被植入他们对良善的情感。在犹太教会，正是由于这种代表和含义或象征，鸟才没有劈开，这一点清楚可见于摩西五经：
人献给耶和华的供物若以鸟为燔祭，就要带来斑鸠或雏鸽为供物。他要在翅膀那里把鸟撕开，只是不可撕断。（利未记1:14，17）
赎罪祭也是如此（利未记5:7-8）。
New Century Edition
Cooper(2008,2013)
[NCE]1832. But the fowl he did not split means that spiritual things lack this symmetry and correspondence. This can be seen from the symbolism of fowl as something spiritual, as dealt with at verse 9 just above [1826-1827]. It can also be seen from the fact that Abram did not divide the fowl in half, so that there is no symmetry or correspondence of this kind.
As noted many times before,{*1} "spiritual" means everything that has to do with faith. Consequently it means all doctrine, since doctrine is called the teachings of faith, even though these teachings are not a part of faith until they are united with charity, or love for others. There is no parallelism or correspondence between these spiritual entities and the Lord, because they are not the kinds of things that enter us by way of an inner voice or conscience, as attributes of love and charity do. Instead they enter us by way of instruction, and so by hearing.{*2} In other words, they enter not from inside but from outside and therefore create their own vessels or containers in us.
[2] For the most part they seem to be true and yet are not, such as literal statements in the Word that either represent true ideas or symbolize true ideas and therefore are not true in themselves. Some are even false and yet are capable of serving as vessels and containers. In the Lord, though, they are pure truth, truth in its essence. So there is no parallelism or correspondence between the two. However, spiritual elements can still be molded to serve as vessels for heavenly contents, which are matters of love and charity. Spiritual things make up the cloud in our intellectual half that the Lord injects with charity in order to create conscience, as discussed earlier [1043].
[3] Some people, for instance, restrict themselves to the literal level of the Word and believe that the Lord is the one who leads us into crisis and at the same time tortures our conscience. Because he permits evil, they consider him the cause of evil. They think he sends sinners to hell, and so on. To them these ideas seem true, but they are not, and because they are not strictly true, there is no symmetry or correspondence. Yet the Lord leaves them intact in such a person and adapts them in a miraculous way, by means of charity, to serve as vessels for heavenly impulses.
It is the same with the worship, doctrines, and moral code — even the idols — of honest non-Christians. These the Lord leaves equally intact, at the same time adapting them too, by means of charity, to serve as vessels.
It was the same with very many rituals in the ancient church and later in the Jewish religion. Of themselves these rituals were completely devoid of truth, but they were tolerated and allowed, and even ordered, because ancestors of the people in these religions had held them sacred. As a result, they had been grafted and etched onto these people's minds from infancy as being full of truth.
[4] These and other things like them are what are symbolized by the fact that the fowl were not split. Once an idea has been planted in our mind and we come to view it as holy, the Lord leaves it intact, as long as it does not violate divine order. Although it may not be parallel or correspond, he still adapts it.
These things are also what were symbolized in the Jewish religion by the practice of not splitting birds in sacrifice. Dividing something is putting the parts opposite each other so that like corresponds to like. Because the kinds of things being discussed here have no like to correspond to, in the other world they are erased from consciousness in people who allow themselves to be taught, and genuine truth is transplanted into their positive emotions.
It can be seen in Moses that birds were not divided in the Jewish religion, because of this representation and symbolism:
If their offering to Jehovah is the burnt offering of a bird, they shall bring some turtledoves or some offspring of a pigeon and shall cleave it with its wings, not divide it.{*3} (Leviticus 1:14, 17)
Likewise in sacrifices for a sin offering{*4} (Leviticus 5:7-8).
Footnotes:
{*1} For passages identifying spirituality with faith, see, for instance, 52, 418-419, 790, 1096:3. [LHC]
{*2} This is likely an allusion to Romans 10:17. Compare 652, 654, 656, and 984, and see note 1 in 984. [LHC]
{*3} The instruction to cleave the bird but not divide it seems contradictory, but the idea may be that the priest was to cut the bird open without splitting it completely in two. See the rendering of the New Revised Standard Version, for instance: "He shall tear it open by its wings without severing it." [LHC]
{*4} Jewish Law distinguishes between a burnt offering and a sin offering. The burnt offering was a sacrifice of worship proper: the entire animal was consumed by the fire and went up "in the flame of the altar to God expressing the ascent of the soul in worship" (Brown, Driver, and Briggs 1996, page 750 left column, under עֹלָה [‘ōlā], Strong's 5930). The sin offering, by contrast, was offered specifically to atone for sin (Leviticus 4:2 and following). The entire animal was not burnt at once; it was partly burnt on the altar, and then either was carried outside the sanctuary and burnt there or was eaten by the priests (Leviticus 4:12; 5:13; 16:27; Brown, Driver, and Briggs 1996, pages 309 left column to 310 left column, under חַטָּאת [ḥaṭṭāṯ], Strong's 2403, definition 4). [RS]
Potts(1905-1910) 1832
1832. And the birds he did not divide. That this signifies spiritual things, and that in them there is not such a parallelism and correspondence, is evident from the signification of "birds," as being what is spiritual [as distinguished from what is celestial], and as treated of in verse 9, just above; and from the statement that he did not divide the birds in the midst; consequently that there is not such a parallelism and correspondence. By spiritual things are signified, as often said before, all the things of faith, consequently all doctrinal things, for these are called things of faith, although they are not of faith until they have been conjoined with charity. Between these and the Lord there is not a parallelism and correspondence, for they are such things as do not flow in by internal dictate and conscience, as do those which are of love and charity, but they flow in by instruction, and so by hearing, thus not from the interior, but from the exterior, and in this way they form their vessels or recipients in man. [2] The greater part of them appear as if they were truths, but are not truths, such as those things which are of the literal sense of the Word, and are representatives of truth and significatives of truth, and thus are not in themselves truths; some of them even being falsities, which however can serve as vessels and recipients. But in the Lord there are none but truths that are essentially such; and therefore with these there is no parallelism and correspondence on the part of those apparent truths, but still they may be so adapted as to serve as vessels for the celestial things which are of love and charity. These apparent truths are what constitute the cloud of the intellectual part, before spoken of, into which the Lord insinuates charity, and so makes conscience. [3] For example: with those who remain in the sense of the letter of the Word, and suppose that it is the Lord who leads into temptation and who then torments man's conscience, and who suppose that because He permits evil He is the cause of evil, and that He thrusts the evil down into hell, with other similar things: these are apparent truths, but are not truths; and because they are not truths that are such in themselves, there is no parallelism and correspondence. Still the Lord leaves them intact in man, and miraculously adapts them by means of charity so that they can serve celestial things as vessels. So also with the worship, the religious teachings and morals, and even with the idols, of the well-disposed Gentiles; these likewise the Lord leaves intact, and yet adapts them by means of charity so that they also serve as vessels. The case was the same in regard to the very numerous rites in the Ancient Church, and afterwards in the Jewish Church; which in themselves were nothing but rituals in which there was not truth, but which were tolerated and permitted, and indeed commanded, because they were held as sacred by parents, and so were implanted in the minds of children and impressed upon them from infancy as truths. [4] These and other such things are what are signified by the statement that the birds were not divided. For the things that are once implanted in a man's opinion, and are accounted as holy, the Lord leaves intact, provided they are not contrary to Divine order; and although there is no parallelism and correspondence, still He adapts them. These same things are what was signified in the Jewish Church by the birds not being divided in the sacrifices; for to divide is to place the parts opposite to each other in such a manner that they may adequately correspond; and because the things which have been spoken of are not adequately in correspondence, they are obliterated in the other life with those who suffer themselves to be instructed, and truths themselves are implanted in their affections of good. That in the Jewish Church for the sake of this representation and signification the birds were not divided, is evident in Moses:
If his offering to Jehovah be a burnt-offering of birds, then he shall bring his offering of turtle-doves or of the sons of the pigeon. And he shall cleave it with its wings, he shall not divide it (Lev. 1:14, 17). And the same in the case of the sacrifices for sin (Lev. 5:7-8).
Elliott(1983-1999) 1832
1832. 'But the birds he did not cut apart' means that no such parallelism and correspondence existed in the case of spiritual things. This is clear from the meaning of 'birds' as that which is spiritual, dealt with just above in verse 9, and from the fact that he did not part the birds down the middle, which consequently means that no such parallelism and correspondence existed in their case. By spiritual things, as has often been stated already, are meant all those things that constitute faith, consequently all those things which are matters of doctrine, as these are called matters of faith even though in fact they are not so until they have been joined to charity. Between these and the Lord no parallelism and correspondence exists, for they are not such as flow in through an internal dictate and through conscience - as matters of love and charity do - but such as flow in through the reception of teaching and so through hearing, thus not from what is more internal, but from that which is more external; and in this way they form in man their vessels or recipients.
[2] The majority of these have the appearance of being truths but in fact they are not so - like those things which belong to the literal sense of the Word, being also representatives of truth, and meaningful signs of truth, and so not in themselves truths. Some are even falsities, which nevertheless are able to serve as vessels and recipients. With the Lord however only those exist which are wholly and essentially truths, and therefore no parallelism or correspondence exists involving those apparent truths. Yet they may be rendered suitable to serve celestial things - which are matters of love and charity - as vessels. These apparent truths are what constitute the cloud in the understanding part of the mind, dealt with already, into which the Lord infuses charity and so forms conscience.
[3] Take, for example, people who keep to the sense of the letter of the Word and imagine that it is the Lord who brings on temptation, that it is He who at such times tortures a person's conscience, and who imagine that because He permits evil He is the author of evil, that He thrusts the wicked down into hell, and similar ideas. These are not truths, but apparent truths. And because they are not in themselves truths there is no parallelism and correspondence. Nevertheless the Lord leaves these things in man as they are and in a remarkable fashion adapts them by means of charity so that they may serve as vessels for celestial things. The same applies as well to the worship, the teachings, the practices, even the idols, of honest gentiles. In the same way the Lord leaves these things as they are, yet adapts them by means of charity so that they too may serve as vessels. The same was true of so many of the forms of ritual in the Ancient Church, and subsequently in the Jewish Church. In themselves they were nothing more than religious observances that contained no truth in them and which were tolerated and permitted, even prescribed, because they had been held sacred by parents, and so had been implanted in and impressed upon their minds as truths since they were children.
[4] These and other such things are what are meant by the statement that the birds were not divided. For the things that are once implanted in a person's beliefs and are held sacred, provided they are not contrary to Divine order, are left by the Lord as they are; and although no parallelism or correspondence exists He nevertheless adapts them. The same things were also meant in the sacrifices of the Jewish Church by the birds not being divided, for to divide is to set one part opposite the other so that they exactly correspond. But because those things to which reference has been made are not exactly correspondent, they are in the next life blotted out in the case of those who allow themselves to be taught, and truths themselves are implanted in their affections for good. For the sake of this representation and meaning, birds in the Jewish Church were not divided, as is clear in Moses,
If his gift to Jehovah is a burnt offering of a bird, he is to bring a gift of turtle doves or of young pigeons; he will tear it with its wings, he is not to divide it. Lev 1:14, 17.
Likewise in sacrifices for sin, Lev 5:7, 8.
Latin(1748-1756) 1832
1832. 'Et volucrem non partitas': quod significet spiritualia, quod talis non parallelismus et correspondentia, constat ex significatione 'volucris' quod sit spirituale, de qua in versu 9 mox supra' et ex e quod 'volucrem non in medium diviserit,' consequenter quod talis parallelismus et correspondentia non sit: per spiritualia significantur ut prius saepe dictum, omnia quae sunt fidei, proinde omnia doctrinalia nam haec vocantur fidei tametsi non sunt fidei priusquam charitati conjuncta; inter haec et Dominum non datur parallelismus et correspondentia, sunt enim talia quae non influunt per dictamen internum et conscientiam, sicut illa quae sunt amoris et charitatis, sed influunt per instructionem, et sic per auditionem; ita non ab interiore sed a exteriore, et ita apud hominem formant sua vasa seu recipientia; [2] plurima pars eorum apparent sicut vera et {1} non sunt vera, ut illa quae sunt sensus litteralis Verbi, et repraesentativa veri, et significativa veri, ita in se nec vera; quaedam etiam sunt falsa, quae usque pro vas: et recipientibus inservire possunt; apud Dominum autem non sunt nisi essentialiter vera, quare non parallelismus et correspondenti illorum datur; sed usque adaptari possunt ut inserviant caelestibus, quae sunt amoris et charitatis, pro vasis; sunt haec quae constituunt nubem partis intellectualis, de qua prius, cui Dominus insinuat charitatem, et sic facit conscientiam: [3] sicut, pro exemplo, apud illos qui manent in sensu litterae Verbi, et putant quod Dominus sit qui inducit in tentationem, qui tunc cruciat conscientiam hominis, et quia permittit malum quod sit causa mali, quod malos in infernum detrudat et similia; haec sunt apparentia vera sed non sunt vera; et quia non sunt vera in se, non est parallelismus et correspondentia; haec usque Dominus relinquit integra apud hominem, et adaptat illa miraculose per charitatem ut possint inservire caelestibus pro vasis: similiter etiam gentium probarum cultus, doctrinalia et moralia, immo idola, haec pariter Dominus relinquit integra, et usque per charitate: adaptat illa ut quoque pro vasis inserviant: similiter perplurimi ritus in Ecclesia Antiqua, et postea in Ecclesia Judaica, qui in se nihil alii fuerunt quam ritualia in quibus non verum, quae tolerata et permissa,' immo jussa, quia a parentibus eorum pro sanctis habita, et sic eorum animis ab infantia sicut vera implantata et impressa; [4] haec et talia sunt quae significantur per id quod 'volucres non sint divisae'; quae enim semel implantantur hominis opinioni, et pro sanctis habenti modo non sint contra ordinem Divinum, relinquit Dominus integra, et tametsi non parallelismus et correspondentia datur, usque adaptat; haec quoque sunt quae significata in Ecclesia Judaica per id quod in sacrificiis aves non divisae sint, nam dividere est sibi ex opposito ponere ut adaequate correspondeant; et quia illa de quibus dictum, non adaequate correspondentia sunt, in altera vita apud eos qui se instrui patiuntur, obliterantur, et ipsa vera affectionibus boni implantantur; quod nec aves divisae fuerint in Ecclesia Judaica, ex causa hujus repraesentationis et significationis, constat apud Mosen, Si de ave holocaustum munus suum Jehovae, et adducet de turturibus aut de filiis columbae, et findet illam cum alis ejus, non dividet, Lev. i 14, 17;pariter in sacrificiis pro peccato; Lev. v 7, 8. @1 Probably a misprint for at.$