2135、前一章末尾论述的主题是最后的审判，并说明了它是指什么，即：它不是指这个世界的毁灭，而是指教会的末期。当最后的审判即将来临时，主说，祂要“驾着天上的云降临，有能力，有大荣耀”（马太福音24:30；马可福音3:26；路加福音21:27）。迄今为止，没有人知道“天上的云”是什么意思。但它的含义已经透露给我，它仅仅是指圣言的字义；“能力和荣耀”是指圣言的内义，因为圣言的内义拥有荣耀在里面，凡在内义中的事物都涉及主和祂的国度（参看第一卷，1769-1772节）。
当主在荣耀中向彼得、雅各、约翰显现时，遮盖他们的云彩也有类似含义；对此，路加福音上说：
有声音（voice）从云彩里出来，说，这是我的爱子，你们要听祂；声音（voice）过了，只见耶稣独在。（路加福音9:35-36）
在那里与主说话的“摩西和以利亚”代表旧约圣言，也被称为“摩西和先知”（“摩西”代表他的书和其它历史书，“先知以利亚”代表所有先知书）。但“彼得、雅各和约翰”，跟福音书中提到他们的其它所有地方一样，代表信、仁和仁之良善。唯独他们在场表示除了那些处于信和信之仁，以及仁之良善的人外，其他人都不能看见主的荣耀，主的荣耀就在祂的圣言中。其他人的确能够看见，却看不见，因为他们不信。这就是上述两段经文的内义。在先知书的各个地方，“云”都表示圣言的文字，“荣耀”表示圣言的生命。
前面早已频繁阐述并在逐字逐句的解释中说明了圣言内义的性质和品质。在主的时代，最不相信圣言有关于主的任何记载的，就是那些精通律法的人。如今，精通律法的人固然知道，但恐怕他们最不相信除了字面上的荣耀外，圣言还有何荣耀可言；而事实上，文字是含有荣耀在里面的云。
第十八章
我们可以用一种特殊的方式从本章看出圣言的内义是何性质，以及当世人阅读圣言时，天使是如何感知它的。根据字面上的历史意义，我们只能这样来理解：耶和华以三个人的形式向亚伯拉罕显现；撒拉、亚伯拉罕和他的仆人为他们预备食物，即：细面哈拉饼、牛犊，以及奶油和牛奶。尽管这些事都是真实历史，描述了实际发生的事，但天使们仍不会以任何这种历史方式来感知它们；相反，他们完全撇开文字，抽象地感知这些描述所代表和表示的事物；也就是说，照着概览所给出的解释来感知它们。因此，天使感知到的，不是本章所讲述的历史事件，而是在主的神性本质与人身或人性本质，并人身或人性本质与神性本质的完美合一之前，在其人身或人性里面的祂的感知状态和那时与神性的交流，这种状态也是主以这些话所论及的：
从来没有人看见神；只有在父怀里的独生子将祂表明出来。（约翰福音1:18）
天使将此处提到的各种食物只感知为属天和属灵的良善，本章详细解释了这些良善。此外，后来论到撒拉明年指定时候所生儿子的话，天使只感知为主的人身理性或人类理性会变成神性。最后，亚伯拉罕与耶和华所说关于推翻所多玛和蛾摩拉的话，他们只感知为主为人类的求情。他们将数字五十、四十五、四十、三十、二十、十感知为祂为那些真理要与良善联结，并且要通过试探和争战，或通过其它状态而拥有良善之人的求情。他们对圣言中其它一切事物的感知也是如此，这从所给出的逐字逐句的解释看得更清楚；那里说明，类似事物就体现在圣言中的每个词里面，无论在历史部分还是在预言部分。
这样一种内义在圣言中无处不在，而内义唯独论述主、祂在天上的国和祂在地上的教会，尤其论述每个人，因而论述爱之良善和信之真理，谁都能从福音书从旧约中引用的经文清楚看出这一点，如马太福音：
主对我主说，你坐在我的右手边，等我把你仇敌放在你的脚下。（马太福音22:44；对比诗篇110:1）
这些话论及主，这一点无法从所引用（如在诗篇中所找到的）经文的字义看出来；然而，所表示的是主，而不是其他人，此处主自己在马太福音中教导了这一点。
同一福音书：
犹大地的伯利恒啊，你在犹大领袖中决不是最小的，因为将来有一位领袖要从你那里出来，牧养我以色列民。（马太福音2:6；对比弥迦书5:2）
那些像犹太人一样局限于字义的人的确根据这段经文知道主要在那里出生；但他们因正在等候一个领袖和君王来领他们回迦南地，所以就从字面上解释此处这些话。也就是说，他们将“犹大地”理解为迦南地，将“以色列”理解为以色列，尽管他们不知道现在的以色列在哪里；将“领袖”仍理解为他们的弥赛亚。而事实上，“犹大”和“以色列”表示其它事物，即：“犹大”表示属天人，“以色列”表示属灵人，无论在天上的还是在地上的；“领袖”则表示主。
又：
在拉玛听见了声音，悲痛、呼喊和号啕大哭的声音，是拉结哭她儿女，不肯受安慰，因为他们都不在了。（马太福音2:18；对比耶利米书31:15）
那些局限于字义的人绝不可能从中获得系这些话的内义的那层含义。然而，这内义的存在从福音书本身就能明显看出来。同一福音书：
我从埃及召出我的儿子来。（马太福音2:15；对比何西阿书11:1）
在何西阿书，经上说：
以色列还是个孩子的时候，我就爱他，就从埃及召出我的儿子来。他们呼叫他们，所以从他们面前离开。我教导以法莲行走。（何西阿书11:1-3）
那些不知道内义的存在之人只知道此处所指的，是进入埃及时的雅各和出埃及时的他的后代，“以法莲”是指以法莲支派，因而是指出现在圣言历史中的那些事物。尽管如此，从福音书的圣言明显看出，他们表示主。至于每个细节都表示什么，这是绝无可能得知的，除非通过内义把它揭示出来。
创世记18
1.耶和华在幔利橡树那里向亚伯拉罕显现。那天正热，亚伯拉罕坐在帐棚门口。
2.他举目观看，见有三个人在他对面站着；他一见，就从帐棚门口跑去迎接他们，俯伏在地。
3.他说，我主，我若在你眼前蒙恩，求你不要越过你的仆人。
4.请拿点水来，你们洗洗脚，斜躺在树下。
5.我再拿点饼来，你们可以加添心力，然后再走。你们既然路过仆人这里，理当如此。他们说，就照你说的做吧。
6.亚伯拉罕急忙进帐棚到撒拉那里，说，快准备三斗细面粉，揉一揉，作些哈拉饼。
7.亚伯拉罕又跑到牛群里，牵了一只又嫩又好的小公牛来，交给仆人，仆人急忙去预备。
8.亚伯拉罕又取了奶油和奶，并预备好的小公牛来，摆在他们面前，自己在树下站在他们面前，他们就吃了。
9.他们对亚伯拉罕说，你妻子撒拉在哪里？他说，看哪，在帐棚里。
10.有一位说，到明年这时候，我必要回到你这里，看哪，你的妻子撒拉必有一个儿子。撒拉站在帐棚门口听见了，这门在那人后面。
11.亚伯拉罕和撒拉都老了，上了年纪，撒拉的女人事儿也停止了。
12.撒拉心里暗笑说，我已衰老，我主也老了，岂能有这喜事呢？
13.耶和华对亚伯拉罕说，撒拉为什么暗笑说，我已年老，果真能生育吗？
14.对耶和华来说，有什么事是稀奇的呢？到了所定的时间，明年这时候，我必回到你这里，撒拉必有一个儿子。
15.撒拉就害怕，否认说，我没有笑。那位说，不然，你实在笑了。
16.那些人就从那里起身，面向所多玛观看，亚伯拉罕也与他们同行，要送他们一程。
17.耶和华说，我所要作的事岂可瞒着亚伯拉罕呢？
18.亚伯拉罕必要成为一个又大又多的民族，地上所有的民族都必因他得福。
19.因为我知道他，为要叫他吩咐他的众子和随从他的家属，他们要遵守耶和华的道，行公义公平；好叫耶和华将祂指着亚伯拉罕所说的话都归给他。
20.耶和华说，所多玛和蛾摩拉的嚷叫声很大，他们的罪极重。
21.我现在要下去，察看他们是否真的像那达到我这里的嚷叫声一样完结了；若是不然，我也必知道。
22.那些人从那里观看，向所多玛去；亚伯拉罕却仍旧站在耶和华面前。
23.亚伯拉罕近前来说，你真的要把义人和恶人一同毁灭吗？
24.假若那城中间有五十个义人，你还要毁灭，不为城中间这五十个义人饶恕那地方吗？
25.你绝不会做这样的事，使义人与恶人一同死亡，让义人与恶人一样。你绝不会这样！审判全地的岂不行公平吗？
26.耶和华说，我若在所多玛城中间找到五十个义人，我就为他们的缘故饶恕那地方。
27.亚伯拉罕回答说，看哪，我虽是尘土炉灰，还敢对我主说话。
28.假若这五十个义人少了五个，你就因为少了五个而毁灭全城吗？祂说，我在那里若找到四十五个，就不毁灭那城。
29.亚伯拉罕又向祂进言说，假若在那里找到四十个呢？祂说，为这四十个的缘故，我也不做这事。
30.亚伯拉罕说，求我主不要动怒，容我说，假若在那里找到三十个呢？祂说，我在那里若找到三十个，我也不做这事。
31.亚伯拉罕说，看哪，我还敢对我主说，假若在那里找到二十个呢？祂说，为这二十个的缘故，我也不毁灭那城。
32.亚伯拉罕说，求我主不要动怒，我再说这一次，假若在那里找到十个呢？祂说，为这十个的缘故，我也不毁灭那城。
33.耶和华与亚伯拉罕说完了话就走了；亚伯拉罕也回到自己的地方去了。
Potts(1905-1910) 2135
2135. PREFACE TO THE 18th CHAPTER. At the end of the preceding chapter, the subject of the Last Judgment was treated of, and it was shown what is signified thereby, namely, not the destruction of the world, but the last time of the church. When this is at hand, the Lord says that He "will come in the clouds of the heavens, with power and glory" (Matt. 24:30; Mark 13:26; Luke 21:27). Hitherto no one has known what is meant by the "clouds of the heavens." But it has been disclosed to me that nothing else is meant than the literal sense of the Word; and by "power and glory" the internal sense of the Word, for in the internal sense of the Word there is glory, since whatever is there is concerning the Lord and His kingdom (see in volume 1, n. 1769-1772). [2] Similar is the signification of the "cloud" which encompassed Peter, James, and John, when the Lord appeared to them in glory; of which it is said in Luke:
A voice came out of the cloud, saying, This is My beloved Son, hear ye Him; but when the voice had passed, Jesus was found alone (Luke 9:35-36), where by "Moses and Elias," who spoke with the Lord, was represented the Word of the Old Testament, which is also called "Moses and the Prophets" (by "Moses," his books together with the other historical books, and by "Elias" the prophet, all the books of the Prophets); but by "Peter, James, and John," as in all other places where they are named in the books of the Evangelists, were represented faith, charity, and the good of charity. That they only were present signifies that no others can see the glory of the Lord, which is in His Word than those who are in faith, in its charity, and in the good of charity. Others are indeed able to see, but still do not see, because they do not believe. This is the internal sense in regard to the foregoing two passages; and in various places in the Prophets also, a "cloud" signifies the Word in its letter, and "glory" the Word in its life. [3] The nature and quality of the internal sense of the Word has already been frequently stated, and has been shown in the explication word by word. It was those skilled in the Law in the Lord's time who least of all believed that there was anything written in the Word concerning the Lord. At the present day, those skilled in the Law know indeed, but it may be that they will believe least of all that there is any other glory in the Word than that which appears in the letter; when yet this is the cloud in which is the glory.
CHAPTER 18. From this chapter we may see, in an especial manner, what is the nature of the internal sense of the Word, and how the angels perceive it when it is being read by man. From the historical sense of the letter we can understand nothing else than that Jehovah appeared to Abraham under the form of three men; and that Sarah, Abraham, and his lad prepared food for them, namely, cakes made of the meal of fine flour, a "son of an ox," and also butter and milk; which things, though they are true historicals describing what really took place, are still not so perceived by the angels; but the things which they represent and signify are what are perceived, altogether abstractedly from the letter, in accordance with the explication given in the CONTENTS. Thus, instead of the things historically related in this chapter, the angels perceive the state of the Lord's perception in the Human, and the communication with the Divine at that time, before the perfect union of His Divine Essence with the Human Essence, and of the Human Essence with the Divine Essence, which state is also that concerning which the Lord thus speaks:
No one hath seen God at any time; the Only-begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18). [2] And by the various kinds of food here mentioned, the angels perceive nothing but celestial and spiritual goods, concerning which see the explication. Moreover by what is afterwards said concerning the son that Sarah should bear at the set time of another year, they perceive nothing else than that the Lord's human rational should be made Divine. Lastly, by the things which Abraham spoke with Jehovah concerning the overthrow of Sodom and Gomorrah, the angels perceive nothing else than the Lord's intercession for the human race; and by five, forty-five, forty, thirty, twenty, and ten, they perceive His intercession for those with whom truths should be adjoined to goods, and who should have goods by means of temptations and combats, or by means of other states. So it is with all other things in the Word, as may be more clearly seen from the explication word by word, where it is shown that in each word similar things are involved in the Word, both Historic and Prophetic. [3] That there is such an internal sense everywhere in the Word, which treats solely of the Lord, of His kingdom in the heavens, of His church on earth and in particular with every man, thus treating of the goods of love and truths of faith, may also be seen by every one from the passages cited by the Evangelists from the Old Testament. As in Matthew:
The Lord said unto my Lord, Sit thou on My right hand, until I made thine enemies thy footstool (Matt. 22:44; compare Ps. 110:1). That these words treat of the Lord, cannot be apparent in the literal sense of the passage cited, as found in David; but yet that no other than the Lord is meant, He Himself here teaches in Matthew. [4] Again:
Thou Bethlehem, the land of Judah, art in no wise least among the leaders of Judah; for out of thee shall come forth a Leader, who shall feed My people Israel (Matt. 2:6; compare Micah 5:2). They who abide in the literal sense, as do the Jews, know indeed from this passage that the Lord should be born there; but as they are expecting a leader and a king who will bring them back into the land of Canaan, they therefore explain the words found here according to the letter; that is, by the "land of Judah" they understand the land of Canaan; by "Israel" they understand Israel, although they know not where Israel now is; and by a "Leader" they still understand their Messiah; when yet other things are meant by "Judah" and "Israel;" namely, by "Judah" those who are celestial, by "Israel," those who are spiritual, in heaven and on earth; and by the "Leader" the Lord. [5] Again in the same:
A voice was heard in Ramah, lamentation, a cry, and great wailing; Rachel weeping for her children, and she would not be comforted, because they are not (Matt. 2:18; compare Jer. 31:15). They who abide in the literal sense of these words cannot possibly gather from it what is the internal sense; and yet that there is an internal sense is evident in the Evangelist. Again: Out of Egypt have I called My Son (Matt. 2:15; compare Hos. 11:1). In Hosea it is said:
When Israel was a child, then I loved him, and called My son out of Egypt. They called them, so they went from their faces, and I made Ephraim to go (Hos. 11:1-3). They who know not that there is an internal sense, cannot know otherwise than that Jacob is here meant when he entered into Egypt, and his posterity when they went out from it, and that by Ephraim is meant the tribe of Ephraim, thus the same things that are in the historicals of the Word nevertheless it is evident from the Word of the Evangelist that they signify the Lord. But what the several particulars signify could not possibly be known unless it were disclosed by means of the internal sense. GENESIS 18
1. And Jehovah appeared unto him in the oak-groves of Mamre, and he was sitting at the door of the tent, as the day was growing hot. 2. And he lifted up his eyes and saw, and behold three men standing over him; and he saw, and ran to meet them from the door of the tent, and bowed himself toward the earth. 3. And he said, My Lord, if I pray I have found grace in thine eyes, pass not I pray from over thy servant. 4. Let I pray a little water be taken, and wash ye your feet, and lie down under the tree. 5. And I will take a piece of bread, and support ye your heart; afterwards ye may pass on; for therefore have ye passed over unto your servant. And they said, So do as thou hast spoken. 6. And Abraham hastened toward the tent unto Sarah, and said, Make ready quickly three measures of meal of fine flour, knead, and make cakes. 7. And Abraham ran unto the herd and took a son of an ox, tender and good, and gave it to the lad, and he hasted to make it. 8. And he took butter and milk, and the son of an ox that he had made, and set before them; and he stood before them under the tree, and they did eat. 9. And they said unto him, Where is Sarah thy wife? And he said, Behold in the tent. 10. And he said, Returning I will return unto thee about this time of life, and behold Sarah thy wife shall have a son. And Sarah heard at the door of the tent, and it was behind him. 11. And Abraham and Sarah were old, entering into days; it had ceased to be with Sarah in the way as of women. 12. And Sarah laughed within herself, saying, After I am grown old shall I have pleasure? and my lord old? 13. And Jehovah said unto Abraham, Wherefore did Sarah laugh, saying, Shall I indeed truly bear, and I am become old? 14. Shall anything be wonderful for Jehovah? At the set time I will return unto thee, about this time of life, and Sarah shall have a son. 15. And Sarah denied, saying, I laughed not; for she was afraid. And He said, Nay, for thou didst laugh. 16. And the men rose up thence, and looked toward the faces of Sodom; and Abraham went with them, to send them away. 17. And Jehovah said, Shall I hide from Abraham that which I do? 18. And Abraham shall surely be for a nation great and numerous, and all the nations of the earth shall be blessed in him. 19. For I know him, because he will command his sons, and his house after him, and they will keep the way of Jehovah, to do righteousness and judgment; that Jehovah may bring upon Abraham that which He hath spoken concerning him. 20. And Jehovah said, Because the cry of Sodom and Gomorrah has become great, and because their sin has become very grievous. 21. I will go down I pray, and I will see whether they have made a consummation according to the cry thereof which is come unto Me, and if not I will know. 22. And the men looked forth thence, and went toward Sodom; and Abraham as yet he was standing before Jehovah. 23. And Abraham drew near, and said, Wilt Thou also destroy the righteous with the wicked? 24. Peradventure there be fifty righteous in the midst of the city; wilt Thou also destroy and not spare the place for the sake of the fifty righteous that are in the midst of it? 25. Be it far from Thee to do according to this thing, to cause the righteous to die with the wicked, so that the righteous be as the wicked; be it far from Thee; shall not the Judge of all the earth do judgment? 26. And Jehovah said, If I find in Sodom fifty righteous in the midst of the city, I will spare all the place for their sake. 27. And Abraham answered and said, Behold I pray I have taken upon me to speak unto my Lord, and I am dust and ashes. 28. Peradventure there shall lack five of the fifty righteous; wilt Thou destroy all the city for five? and He said, I will not destroy it, if I find there forty and five. 29. And he added yet to speak unto Him, and said, Peradventure forty shall be found there; and He said, I will not do it for forty's sake. 30. And he said, Oh let not my Lord be angry, and I will speak: peradventure thirty shall be found there; and He said, I will not do it if I find thirty there. 31. And he said, Behold I pray I have taken upon me to speak unto my Lord: peradventure twenty shall be found there; and He said, I will not destroy it for twenty's sake. 32. And he said, Oh let not my Lord be angry, and I will speak but this once: peradventure ten shall be found there; and He said, I will not destroy it for ten's sake. 33. And Jehovah went when He had completed His speaking unto Abraham; and Abraham returned unto his place.
Elliott(1983-1999) 2135
2135. PREFACE
[Each chapter belonging to Volume Two of the Latin (Chapters 16-21) was published separately, and therefore this Preface belongs to Chapter 18 only.]
At the end of the previous chapter the subject dealt with was the Last Judgement, and there it was shown what is meant by it - not the destruction of the world, but the final period of the Church. When this is imminent, says the Lord, He will come in the clouds of heaven with power and glory, Matt 24: 30; Mark 13: 26; Luke 21:-27.Nobody until now has known what was meant by 'the clouds of heaven'. But it has been disclosed to me that nothing else is meant than the literal sense of the Word, and that by 'power and glory' is meant the internal sense of the Word; for the internal sense of the Word holds glory within itself, since everything within that sense has regard to the Lord and His kingdom; see Volume One, in 1769-1772. Something similar is meant by 'the cloud' which surrounded Peter, James, and John when the Lord appeared to them in glory, concerning which the following is said in Luke,
A voice came out of the cloud, saying, This is My beloved Son; listen to Him! When however the voice had gone Jesus was found alone. Luke 9:-35, 36.
Moses and Elijah there who conversed with the Lord represented the Old Testament Word, which is also called Moses and the Prophets - 'Moses' representing the books by him, together with the historical books, 'Elijah the prophet' representing all the Prophets. Peter, James, and John however represented, as they do wherever else they are mentioned in the Gospels, faith, charity, and good flowing from charity. Their presence alone on that occasion meant that no others are able to see the glory of the Lord which is present in His Word than those with whom faith, its partner charity, and good flowing from charity are present. All others do indeed have the ability to see; nevertheless they do not see because they do not believe. Such is the internal sense of these two passages. In various places in the Prophets as well, 'cloud' means the Word as to its letter, and 'glory' the Word as to its life. What the internal sense of the Word is, and the nature of it, has been stated in many places, and has been shown in the word-by-word explanation that has been given. Those expert in the Law in the Lord's time had least belief of all in the idea that anything in the Word had been written regarding the Lord. Today such experts do, it is true, recognize this, but they perhaps will have least belief of all in the idea that any glory is present in the Word other than that visible in the letter - though the letter is in fact the cloud which has the glory within it.
From this chapter especially do the nature of the internal sense of the Word and the manner in which angels perceive the Word when it is read by man become clear. From the historical sense that belongs to the letter nothing else is understood than that Jehovah appeared to Abraham in the guise of three men, and that Sarah, Abraham, and his servant prepared food for them, namely cakes of fine flour, a young bull, and also butter and milk. Although these are historically true descriptions of things which actually took place, they are nevertheless not perceived by angels in any such historical manner. Instead the angels perceive abstractedly, quite apart from the letter, the things which are represented and are meant spiritually by such descriptions; that is to say, they perceive them according to the explanation set out in the Contents. In place of the historical details stated in this chapter they perceive the state of the Lord's perception within the Human, and also the communication at that time with the Divine, before the perfect union existed of His Divine Essence with His Human Essence and of His Human Essence with His Divine Essence, which state is also what the Lord is referring to when He says,
Nobody has even seen God; the only begotten Son who is in the bosom of the Father, He has made Him known. John 1:-18.
[2] Also, by the different kinds of food mentioned in this chapter angels perceive nothing else than celestial and spiritual goods, details of which goods are given in the explanation of the chapter. And by what is said further on in it about a son whom Sarah would bear at the appointed time in the following year, angels perceive nothing else than this, that the Lord's human rational would be made Divine. By what is stated at the end of the chapter about Abraham speaking to Jehovah concerning the overthrow of Sodom and Gomorrah they perceive nothing else than the Lord's interceding on behalf of the human race. By the numbers fifty, forty-five, forty; thirty, twenty, and ten mentioned there they perceive His interceding on behalf of those with whom truths were to be allied to goods, and to whom goods were to come through temptations and conflicts, or through other states. And their perception is the same with everything else in the Word, as may become clearer still from the word-by-word explanation that is given, where it is shown that similar things are embodied within each individual expression in the Word, both in the historical part and in the prophetical part.
[3] That such an internal sense is present everywhere in the Word, which deals solely with the Lord, with His kingdom in heaven, with His Church on earth, and in particular with every individual, and so deals with the goods of love and the truths of faith, may also become clear to anyone from Old Testament texts quoted in the Gospels, as in Matthew,
The Lord said to My Lord, Sit at My right hand, till I make Your enemies Your footstool. Matt 22: 44; Ps 110:1.
That these words refer to the Lord cannot be seen from the literal sense of them as they stand in David; yet that no one other than the Lord is meant, He himself teaches at this point in Matthew.
[4] In the same gospel,
You, Bethlehem, land of Judah, are by no means least among the leaders of Judah, for from you will come a leader who will shepherd my people Israel. Matt 2: 6; Micah 5:-2.
Those who confine themselves to the literal sense, as Jews do, do indeed know from this that the Lord was to be born there; but because they are waiting for a leader and king who will lead them back into the land of Canaan they therefore explain the words here literally. That is to say, they take 'the land of Judah' to mean the land of Canaan and '[My people] Israel' to mean [the tribes of] Israel, even though they do not know where the latter are now; and 'a leader' they still take to mean their Messiah. But in fact 'Judah' and 'Israel' are used to mean things other than Judah and Israel; that is to say, 'Judah' means those who are celestial and 'Israel' those who are spiritual, in heaven and on earth. And 'a leader' is used to mean the Lord.
[5] In the same gospel,
A voice was heard in Ramah, lamentation, crying out, and much wailing; Rachel weeping for her children, and she refused to be consoled because they are not. Matt 2: 18; Jer 31: 15.
Those who confine themselves to the literal sense cannot possibly gain from it that sense which is the internal meaning of these words. Yet the existence of this internal sense is evident from the gospel itself. In the same gospel,
Out of Egypt have I called My son. Matt 2: 15; Hosea 11:-1.
In Hosea the wording is,
When Israel was a boy I loved him, and out of Egypt I called My son. [As] they called them, so they went away from their presence. And I taught Ephraim to walk. Hosea 11:-1-3.
Those who have no knowledge of the existence of the internal sense cannot know otherwise than that here Jacob is meant when he entered Egypt, and his descendants when they left, and that 'Ephraim' is used to mean the tribe of Ephraim - thus the same things as occur in historical sections of the Word. Nevertheless it is clear from the Word of the Evangelists that they mean the Lord, though what each detail means could not possibly be known unless it were disclosed by means of the internal sense.
Latin(1748-1756) 2135
2135. CAPUT DECIMUM OCTAVUMEx hoc capite imprimis constare potest qualis est sensus internus Verbi ac quomodo percipiunt illud angeli cum legitur ab homine: ex sensu litterae historico non aliud intelligitur quam quod Abrahamo apparuerit Jehovah sub forma trium virorum; et quod Sarah, Abrahamus, et puer ejus, paraverint cibum pro illis, nempe ex farina similaginis placentas, filium bovis, tum butyrum et lac: quae tametsi historica vera sunt quod ita factum, usque non percipiuntur ita ab angelis, sed prorsus abstracte a littera {1} quae repraesentant et significant, secundum illa quae in Contentis {2} sunt {3}; nempe pro illis quae ibi historice dicta, status perceptionis Domini in Humano et communicatio tunc cum Divino, ante unionem perfectam Divinae Ipsius Essentiae tum Humana et Humanae cum Divina; qui status etiam est de quo Dominus haec dicit, Deum nemo vidit unquam, Unigenitus Filius, Qui in sinu Patris est, Ille exposuit, Joh. i 18;
et per cibos ibi memoratos nihil nisi caelestia et spiritualia bona; de quibus in explicatione: et porro dein quod dicitur de filio quem pareret Sarah ad tempus statum alterius anni, nihil aliud percipiunt quam quod rationale humanum Domini fieret Divinum: demum per illa quae locutus Abraham cum Jehovah {4} de eversione Sodomae et Amorae, nihil aliud quam intercessionem Domini pro humano genere; ac ibi per `quinquaginta, quadraginta quinque, quadraginta, triginta, viginti et decem' intercessionem pro illis apud quos vera essent adjuncta bonis, et quibus bona per tentationes et pugnas, aut per alios status: {5} ita se habet cum ceteris in Verbo; ut melius constare potest ab explicatione singularum vocum, ubi ostensum quod singulis vocibus similia involvantur in {6} Verbo tam historico quam prophetico. Quod talis sensus internus ubivis in Verbo sit, in quo agitur modo de Domino, de Ipsius regno in caelis, de Ipsius Ecclesia in terris, et in particulari apud unumquemvis, ita de bonis amoris et veris fidei, constare etiam unicuique potest ex illis quae ex Veteri Testamento apud Evangelistas citantur, ut apud Matthaeum, Dixit Dominus Domino Meo, Sede a dextris Meis, donec ponam inimicos Tuos scabellum pedum Tuorum, xxii 42 [A.V.44]; Ps. cx 1;
quae quod agant de Domino, nec a litterali sensu apud Davidem in loco citato apparere potest, sed usque quod non alius intelligatur quam Dominus, Ipse ibi docet: apud eundem, Tu Bethlehem, terra Jehudae, nequaquam minima es in ducibus Jehudae, ex te enim exibit dux, qui pascet populum Meum Israelem, ii 6; Mich. v 1;
qui in sensu litterali manent, ut Judaei, quidem inde sciunt quod ibi nasceretur Dominus, sed quia ducem et regem exspectant, qui in terram Canaanem reducet eos, ideo secundum litteram ibi verba explicant, nempe per `terram Jehudae' terram Canaanem, per `Israelem' etiam Israelem, tametsi ignorant ubi est, et per `ducem' adhuc Messiam suum; cum tamen alia per Jehudam et Israelem intelliguntur, nempe per `Jehudam' caelestes, per `Israelem' spirituales, in caelo et in terra, et per `ducem' Dominus: apud eundem, Vox in Ramah {7} audita est, lamentatio, clamor, et ejulatus multus, Rachel deplorans liberos suos, et non volebat consolationem admittere, quia non sunt, ii 18; Jer. xxxi 15;
qui in sensu litterali manent, nusquam inde capiunt illum sensum qui internus eorundem verborum est; qui tamen quod sit, patet apud Evangelistam: apud eundem, Ex Aegypto vocavi filium Meum, ii 15; Hos. xi 1;
apud hunc prophetam ita dicitur, Cum puer Israel, et amavi illum, et ex Aegypto vocavi filium meum: vocarunt illos, sic iverunt a faciebus eorum {8};... et Ego feci ire Ephraimum, ibid. 1-3;
qui ignorant dari sensum internum, non aliter possunt scire quam quod hic intelligatur Jacobus, cum ingressus Aegyptum, et ejus posteri, cum inde egressi, et quod per `Ephraimum' tribus Ephraimi, ita eadem illa quae in historicis Verbi; sed usque clarum est ex Verbo Evangelistae quod significent Dominum: at quid significat unumquodvis, nisi retegeretur per sensum internum, nusquam sciri posset. @1 i nempe$ @2 i.e. n. 2136-41.$ @3 i quae videantur.$ @4 Jehova.$ @5 i quod haec in sensu interno contineantur, nusquam ex litera apparere potest, sed usque quod illa sint, verum est.$ @6 i ubivis.$ @7 A has Rama as Gk.$ @8 Heb. is obscure. In 8869 this is rendered vocaverunt seipsos, sic iverunt propter se ipsos; in 10406 vocaverunt seipsos et iverunt e faciebus suis.$
CAPUT XVIII
1. Et apparuit illi JEHOVAH, in quercetis Mamre, et ille sedens ad januam tentorii, incalescente die. 2. Et sustulit oculos suos, et vidit, et ecce tres viri stantes super illum; et vidit, et cucurrit obviam illis, a janua tentorii, et incurvavit se versus terram. 3. Et dixit, Domine mi, si quaeso inveni gratiam in oculis tuis, ne quaeso transeas desuper servo tuo. 4. Accipiatur quaeso parum aquae, et lavate pedes vestros, et incumbite sub arbore. 5. Et accipiam frustum panis, et fulcite cor vestrum, postea transeatis, nam quamobrem transiistis ad servum vestrum; et dixerunt, Ita facias quemadmodum locutus es. 6. Et festinavit Abraham versus tentorium ad Sarah, et dixit, Festina tria sata farinae similaginis, pinse, et fac placentas. 7. Et ad armentum cucurrit Abraham, et accepit filium bovis tenerum et bonum, et dedit ad puerum, et festinavit ad faciendum illum. 8. Et accepit butyrum et lac, et filium bovis, quem fecit, et dedit coram illis; et ille stans ante illos sub arbore, et comederunt. 9. Et dixerunt ad illum, Ubi Sarah uxor tua? et dixit, Ecce in tentorio. 10. Et dixit, Revertendo revertar ad te juxta tempus hoc vitae et ecce filius Sarae uxori tuae; et Sarah audiens ad januam tentorii et ea post illum. 11. Et Abraham et Sarah senes, intrantes in dies, desiit esse Sarae via sicut mulierum. 12. Et risit Sarah intra se, dicendo, Postquam consenui, num erit mihi voluptas, et dominus meus senex? 13. Et dixit JEHOVAH ad Abraham, Cur hoc risit Sarah, dicendo, Num etiam vere pariam, et ego consenui? 14. Nam mirabile erit pro JEHOVAH quicquam? Ad tempus statum revertar ad te, juxta tempus hoc vitae, et Sarae filius. 15. Et negavit Sarah, dicendo, Non risi; quia timuit, et dixit, Non, quod risisti. 16. Et surrexerunt inde viri, et prospexerunt ad facies Sodomae, et Abraham vadens cum illis, ad dimittendum illos. 17. Et JEHOVAH dixit, Num celans Ego ab Abrahamo, quod Ego faciens? 18. Et Abraham essendo erit in gentem magnam et numerosam; et benedicentur in illo omnes gentes terrae. 19. Quia novi illum, propterea quod praecipiet filiis suis, et domui suae post se, et custodient viam JEHOVAE ad faciendum justitiam et judicium; propterea ut adducat JEHOVAH super Abrahamum illud quod locutus est super illum. 20. Et dixit JEHOVAH, Clamor Sodomae et Amorae, quod magnus factus sit, et peccatum eorum quod grave factam valde. 21. Descendam quaeso, et videbo, num secundum clamorem ejus, qui venit ad Me, fecerint consummationem; et si non, cognoscam. 22. Et prospexerunt inde viri, et iverunt versus Sodomam; et Abraham adhuc ille stans coram JEHOVAH. 23. Et accessit Abraham, et dixit, Num etiam delebis justum cum impio? 24. Forte sint quinquaginta justi in medio urbis; num etiam delebis, et non parces loco propter quinquaginta justos, qui in medio ejus? 25. Absit Tibi a faciendo secundum rem hanc, ad mori faciendum justum cum impio, et sit sic justus sicut impius; absit Tibi, num Judex totius terrae non faciet judicium? 26. Et dixit JEHOVAH, Si invenero in Sodoma quinquaginta justos in medio urbis, et parcam toti loco propter eos. 27. Et respondit Abraham, et dixit, Ecce quaeso suscepi ad loquendum ad Dominum meum, et ego pulvis et cinis. 28. Forte defuerint quinquaginta justis quinque, num disperdes in quinque totam urbem? Et dixit, Non perdam, si invenero ibi quadraginta quinque. 29. Et addidit adhuc loqui ad Ipsum, et dixit, Forte inventi fuerint ibi quadraginta; et dixit, Non faciam propter quadraginta. 30. Et dixit, Ne quaeso succenseatur Domino meo, et loquar; forte inventi fuerint ibi triginta; et dixit, Non faciam, si invenero ibi triginta. 31. Et dixit, Ecce quaeso suscepi ad loquendum ad Dominum meum, forte inventi fuerint ibi viginti; et dixit, Non perdam propter viginti. 32. Et dixit, Ne quaeso succenseatur Domino meo, et loquar tantum hac vice; forte inventi fuerint ibi decem; et dixit, Non perdam propter decem. 33. Et ivit JEHOVAH, quando absolvit loqui ad Abrahamum; et Abraham reversus ad locum suum.