2682、“她就把孩子撇在一丛灌木下”表示因无法感知到任何真理或良善而感到绝望。这从“孩子”和“灌木”的含义，以及这个行为背后的情感，也就是绝望的情感清楚可知：“孩子”是指属灵真理（参看2669，2677节）；“灌木”是指感知，然而，这种感知如此微小，几近于无（这就是为何经上说“在一丛灌木下”）。“灌木”与“树”所表相同，只是在一个较小程度上；“树”表示感知（可参看103，2163节）。这一切表明，“她就把孩子撇在一丛灌木下”表示因无法感知到任何真理或良善而感到绝望。被“撇在一丛灌木下”表示就真理和良善而言，只剩下荒凉，直到绝望，这一点明显可见于约伯记：
穷乏饥饿，独自一人。他们就逃到干旱之地，到昨夜的荒凉与荒废；在灌木上采锦葵；住在山谷的裂缝里，尘土和岩石的洞中；他们在灌木丛中哀叹，在野蓟下聚集。（约伯记30:3-4，6-7）
这论及真理的荒凉，是以古教会常用的表达方式来描述的（因为《约伯记》是古教会的一本书），如“穷乏饥饿，独自一人”、“逃到干旱之地，到昨夜的荒凉与荒废”、“住在山谷的裂缝，尘土和岩石的洞中”，以及“在灌木上采锦葵”、“在灌木丛中哀叹”。在以赛亚书也是如此：
它们必来，它们都停在荒凉的河流内、磐石的裂缝里和一切灌木丛上，并一切水渠里。（以赛亚书7:19）
这也论及荒凉，以同样的表达方式来描述，也就是说以“停在荒凉的河流内、磐石的裂缝里和一切灌木丛上”来描述。
本节论述了那些正在被改造之人的第二个状态，也就是当他们陷入无知，直到对真理一无所知，甚至到了绝望地步时的一种状态。他们陷入这种无知，是为了熄灭说服之光。说服之光具有这种性质：它既光照虚假，也光照真理，从而利用真理使人相信虚假，利用虚假使人相信真理，同时引导人信靠自己，或让人感觉自命不凡。他们陷入这种无知，也是为了让他们可以通过亲身经历被引导认识到这一事实：良善或真理丝毫不来源于他们自己，或他们自己的东西，只来源于主。那些正在被改造的人会陷入无知，甚至到了绝望的地步；这时，他们会获得安慰和光照，这从下文清楚看出来。因为来自主的真理之光无法流入来源于自我的说服性思维；事实上，这种思维具有这种性质：它能熄灭真理之光。在来世，说服性思维看上去就像冬天里的光；但一靠近天堂之光，这冬光就转变为一种包含对一切真理的无知的黑暗。对那些正在被改造的人来说，这种状态被称为真理荒凉的状态，也是圣言的内义经常论述的主题。
但很少有人能了解这种状态，因为如今很少有人在重生。对那些没有在重生的人来说，只要他们能把某种事物当作真理，他们是否知道真理，以及他们知道的是不是真理，都是一样的。但那些正在重生的人会多多思考教义和生活，因为他们会多多思考永恒的救恩。因此，如果真理离弃他们，他们会从心里感到悲伤，因为真理是他们所有思维和情感的对象。至于那些正在重生之人的状态是何性质，那些没有在重生之人的状态又是何性质，这从以下考虑清楚看出来：当一个人在肉身中时，就其灵而言，他在天堂，就其肉身而言，他在世界，因为他生在这两者中，并且被如此创造，以至于就其灵而言，他实际上能与天使同在，同时又能通过属于身体的事物而与世人同在。但由于很少有人相信自己有一个死后会继续活着的灵，所以很少有人在重生。对那些相信自己有一个灵的人来说，来世就是他们的思维和情感的全部；相比之下，这个世界根本算不上什么。而对那些不相信自己有一个灵的人来说，这个世界就是他们的思维和情感的全部；相比之下，来世根本算不上什么。前者是那些能重生的人，后者是那些不能重生的人。
Potts(1905-1910) 2682
2682. And she cast the child under one of the shrubs. That this signifies despair that nothing of truth and good was perceived, is evident from the signification of the "child," as being spiritual truth (see n. 2669, 2677); and from the signification of a "shrub" or "bush," as being perception, but so little as to be scarcely anything; on which account it is also said "under one of the shrubs" having the same signification as trees, but in a less degree; and that "trees" signify perceptions may be seen above (n. 103, 2163): also from the feeling there was in the act, which was one of despair; all which shows that by her casting the child under one of the shrubs is signified despair that nothing of truth and good was perceived. That being "cast under one of the shrubs" denotes to be desolated as to truth and good even to despair, is manifest in Job:
Alone in want and famine; they flee to the drought, yesternight desolation and wasteness; they pluck mallows upon the shrub; to dwell in the cleft of the valleys, in holes of the dust and of the rocks; among the shrubs they were groaning, under the thistle they were joined together (Job 30:3-4, 6-7);
where the desolation of truth is treated of, which is described by forms of expression in common use in the Ancient Church (for the book of Job is a book of the Ancient Church), such as to be alone, in want and in famine, to flee to the drought, yesternight desolation and wasteness; to dwell in the clefts of the valleys and of the rocks; also to pluck mallows upon the shrub, and to groan among the shrubs. So too in Isaiah:
They shall come and shall rest all of them in the rivers of desolations, in the clefts of the rocks, and in all shrubs, and in all water courses (Isa. 7:19);
where also desolation is treated of, which is described by similar forms of expression, that is to say, by resting in the rivers of desolations, in the clefts of the rocks, and in the shrubs. [2] In this verse the second state of those who are being reformed is treated of, which is that they are reduced to ignorance till they know nothing of truth, and this even to despair. The cause of their being reduced to such ignorance is that persuasive light may be extinguished, which is of such a nature as to illuminate falsities equally as well as truths, and to induce a belief in falsity by means of truths, and a belief in truth by means of falsities, and at the same time trust in themselves; also that they may be led by experience itself to a knowledge of the fact that nothing of good and nothing of truth is of self or of man's own, but from the Lord. They who are being reformed are reduced into ignorance even to despair, and then they have comfort and enlightenment, as is evident from what follows; for the light of truth from the Lord cannot flow into the persuasive which is from man's own; for this is of such a nature as to extinguish that light. In the other life that which is persuasive appears like the light of winter; but at the approach of the light of heaven, instead of that light there comes darkness, in which there is ignorance of all truth. With those who are being reformed this state is called the state of desolation of truth, and this also is much treated of in the internal sense of the Word. [3] But of this state few have any knowledge, because few at this day are being regenerated. To those who are not being regenerated it makes no difference whether they know the truth, or do not; nor whether what they do know be truth or not, provided they can palm a thing off for truth. But they who are being regenerated think much about doctrine and life, because they think much about eternal salvation; and therefore if truth be deficient with them, as it is the subject of their thought and affection, they grieve at heart. The state of the one and of the other may be seen from this: While a man is in the body he is living as to his spirit in heaven, and as to his body in the world; for he is born into both, and has been so created that as to his spirit he can be actually with the angels, and at the same time with men by means of what is of the body. But as there are few who believe that they have a spirit which is to live after death, there are few who are being regenerated. To those who believe it, the other life is the whole of their thought and affection, and the world is nothing in comparison; but to those who do not believe it, the world is the whole of their thought and affection, and the other life is in comparison nothing. The former are they who can be regenerated, but the latter are they who cannot.
Elliott(1983-1999) 2682
2682. 'And she put the boy under one of the shrubs' means despair that no truth or good at all was perceived. This is clear from the meaning of 'the boy' as spiritual truth, dealt with in 2669, 2677, and from the meaning of 'a shrub' or a bush as perception, yet so small as to be scarcely anything at all - that smallness being the reason for the use of the expression, 'under one of the shrubs' (for by 'shrubs' the same is meant, though in a minor degree, as by trees, which mean perceptions, see 103, 2163) - and also from the feeling expressed in the action, which is the feeling of despair. From this it is evident that 'she put the boy under one of the shrubs' means despair that no truth or good at all was perceived. That being put under one of the shrubs means being left desolate so far as truth and good are concerned, to the point of despair, is evident in Job,
In poverty and in hunger, one all alone. They were fleeing to the drought, to the previous night's desolation and devastation, picking mallows on the shrub; in the cleft of the valleys to dwell, in holes of the dust and rocks; among the shrubs they were groaning, under the wild thistle they were joined together. Job 30:-3, 4, 6, 7.
This is a reference to the desolation of truth, which is described by means of expressions used commonly in the Ancient Church - for the Book of Job is a book of the Ancient Church - such as 'in poverty and in hunger, one all alone', 'fleeing to the drought, the previous night's desolation and devastation', 'in the clefts of valleys and rocks to dwell', as well as 'picking mallows on the shrubs', and 'groaning among the shrubs'. So also in Isaiah,
They will come and all of them will rest in rivers of desolations, in the clefts of rocks, and on all bushes, and in all water-courses. Isa 7: 19.
This also is a reference to desolation, which is described by means of similar forms of expression, namely 'resting in rivers of desolations, in the clefts of rocks, and on bushes'.
[2] In this present verse the subject is the second state of those who are being reformed, which is a state when they are reduced to ignorance, so that they do not know any truth at all, even to the point of despair. The reason they are reduced to such ignorance is so that the persuasive light which shines from the proprium may be extinguished. This light is such that it illuminates falsities as much as it does truths and so leads to a belief in what is false by means of truths and a belief in what is true by means of falsities, and at the same time to trust in themselves. They are also reduced to such ignorance in order that they may be led through actual experience into a recognition of the fact that no good or truth at all originates in themselves or what is properly their own but in the Lord. Those who are being reformed are reduced to ignorance, even to the state of despair, at which point they receive comfort and enlightenment, as is clear from what follows. For the light of truth from the Lord cannot flow into the persuasive thinking that originates in the proprium; indeed its nature is such as to extinguish that light. In the next life that persuasive thinking presents itself as the light in winter, but with the approach of the light of heaven a kind of darkness consisting in ignorance of all truth takes the place of that wintry light. This state with those who are being reformed is called a state of desolation of truth, and is also frequently the subject in the internal sense of the Word.
[3] But few are able to know about that state because few at the present day are being regenerated. To people who are not being regenerated, it is all the same whether they know the truth or whether they do not, and also whether what they do know is the truth or whether it is not, provided that they can pass a thing off as the truth. But people who are being regenerated give much thought to doctrine and to life since they give much thought to eternal salvation. Consequently if truth deserts them, they grieve at heart because truth is the object of all their thought and affection. The nature of the state of those who are being regenerated and the nature of those who are not may become clear from the following consideration: While in the body a person lives as to his spirit in heaven and as to his body in the world. He is born into both and has been so created that he is in effect able as to his spirit to be with angels, and at the same time to be with men through the things which belong to the body. But since those who believe that they have a spirit which will continue to live after death are few in number those who are being regenerated are few. To those who do believe that they have a spirit the next life forms the whole of their thought and affection, and the world in comparison none at all. But to those who do not believe that they have a spirit the world forms the whole of their thought and affection and the next life in comparison none at all. The former are those who can be regenerated, but the latter those who cannot.
Latin(1748-1756) 2682
2682. `Et conjecit puerum sub unum fruticum': quod significet desperationem quod nihil veri et boni perciperet, constat a significatione `pueri' quod sit spirituale verum, de qua n. 2669, 2677; et ex significatione `fruticis seu virgulti' quod sit perceptio, sed ita parum ut vix aliquid; quare etiam dicitur sub `unum fruticum,' similiter sed in minore gradu ac arbores, quae quod significent perceptiones, videatur n. 103, 2163; tam ab affectu in illo facto, qui est desperationis; inde patet quod per `conjecit puerum sub unum fruticum' significetur desperatio quod nihil veri et boni perciperet: aliquod `sub unum fruticum conjici' sit desolari quoad verum et bonum usque ad desperationem, patet apud Hiobum, In egestate et in esurie solitarius; fugientes ad siccitatem, praeteritam noctem, desolationem et vastitatem; carpentes malvam super frutice:... in fissura vallium ad habitandum, foraminibus pulveris et petrarum; inter frutices gemebant, sub carduo conjungebantur, xxx 3, 4, [6], 7;ubi de desolatione veri {1}, quae describitur per formulas in Antiqua Ecclesia sollemnes, (Liber enim Hiobi est Antiquae Ecclesiae liber:) ut `esse in egestate et esurie solitarius, fugere ad siccitatem, praeteritam noctem, desolationem, (o)vastitatem, in fissuris vallium et petrarum habitare,' tum `carpere malvam super frutice, et inter frutices gemere': ut quoque apud Esaiam, Venient et quiescent omnes in fluviis desolationum, in fissuris petrarum, et in omnibus virgultis, et in omnibus ductibus, vii 19;
ubi etiam de desolatione, quae per similes formulas describitur, scilicet per `quiescere in fluviis desolationum, in fissuris petrarum, et in virgultis.(n) [2] In hoc versu agitur de altero statu eorum qui reformantur, qui est quod redigantur ad ignorantiam ut nihil veri sciant, et hoc usque ad desperationem; causa ut {2} redigantur in talem ignorantiam, est ut exstinguatur lux persuasiva [quae ex proprio], quae talis est ut illuminet aeque falsa ac vera, ac inducat fidem falsi per vera, `et fidem veri per falsa,' et simul sui fiduciam; tum quoque ut in cognitionem per ipsam experientiam perducantur de eo quod nihil boni et nihil veri a seipso seu a proprio, sed ex Domino; rediguntur illi qui reformantur, in ignorantiam usque ad desperationem, et tunc iis solatium et illustratio, ut constat ab iis quae sequuntur; influere enim non potest lux veri a Domino in persuasivum quod ex proprio; hoc enim talis naturae est ut illam lucem exstinguat; apparet {3} persuasivum in altera vita instar lucis hiemalis, sed ad approximationem lucis caeli, fit pro luce (o)illa tenebricosum, in quo est omnis veri ignorantia: hic status vocatur desolationis veri apud eos qui reformantur, et de illo {4} agitur quoque multum in sensu interno Verbi. [3] Sed de eo statu pauci scire possunt quia pauci hodie regenerantur; qui non regenerantur, illis perinde est sive verum sciant vel non sciant, tum sive verum sit vel non sit, quod sciunt, modo venditare aliquid pro vero possint; at qui regenerantur, multum de doctrina et vita, quia de salute aeterna, cogitant, ac ideo, si illis verum deficit, quia est cogitationis et affectionis eorum, dolent corde. Qualis status unius et alterius, constare potest ex hoc; homo dum in corpore est, quoad spiritum vivit in caelo, et quoad corpus in mundo; in utrumque nascitur; ac ita creatus est ut possit actualiter quoad spiritum esse cum angelus, e simul per illa quae sunt corporis, esse cum hominibus; sed quia pauci sunt qui credunt quod iis spiritus qui victurus post mortem, pauci sunt qui regenerantur {5}; qui credunt, illis altera vita est omne cogitationi; et affectionis, et mundus est respective nihil; qui autem non credunt illis mundus est omne cogitationis et affectionis, et altera vita est respective nihil; illi sunt qui regenerari possunt, hi autem qui non possunt. @1 i sunt.$ @2 quod.$ @3 i illud.$ @4 hoc.$ @5 A had in utraque vita simul possunt esse but altered to regenerari possunt.$