3812.“拉班对他说，你实在是我的骨肉”表在真理上和良善上的结合。这从“你实在是我的骨肉”的含义清楚可知，“你实在是我的骨肉”是指结合。当提到属于同一家庭，或同宗族，或有某种关系的人时，古人习惯说“我的骨，我的肉”（参看157节）；这就为何这句话表示结合。它表示在真理上和良善上的结合，原因在于，一切属灵的结合都通过它们实现，一切属世的结合都与它们相关。此外，“骨和肉”表示人的自我：“骨”表示其认知的自我，“肉”表示其意愿的自我。因此，“骨”表示真理上的自我，因为真理属于认知；而“肉”表示良善上的自我，因为良善属于意愿（148，149节）。、
关于人的自我，一般来说，自我有两种：一种是地狱的自我，一种是天堂的自我。地狱的自我是人从地狱那里所获得的，而天堂的自我是从天堂，也就是经由天堂从主那里所获得的。因为一切邪恶和由此衍生的一切虚假，都是从地狱流入的；而一切良善和由此衍生的一切真理都是从主流入的。人们通过信之教义都知道这一点，但几乎不到百万分之一的人相信。因此，人将从地狱所流入的邪恶归给自己，变成自己的，从主所流入的良善打动不了他，因而可以说无法在他里面占据一席之地。人之所以不相信邪恶自地狱流入，良善自主流入，是因为他被自我之爱主宰了；这爱自带这种不信，并且当此人被告知一切事物从其它某个地方流入到他里面时，这爱甚至会勃然大怒。故这就是为何人的整个自我无非是恶的原因（参看210，215，694，731，874-876，987，1023，1044，1047节）。但当人被对邻之爱和对主之爱，而不是被自我之爱所主宰时，他就会相信邪恶来自地狱，良善来自主；因为这爱自带这种信仰。因此，人从主接受天堂的自我（参看155，164，731，1023，1044，1937，1947，2882，2883，2891）。
在这两种意义上，该自我由“骨和肉”来表示。所以，在圣言中，“骨”表示真理，在反面意义上表示虚假；“肉”表示良善，在反面意义上表示邪恶。“骨”的这种含义从以下经文可以看出来，以赛亚书：
耶和华也必时常引导你，在干旱之地，使你的灵魂满足，骨头强壮；你必像有水浇灌的园子。（以赛亚书58:11）
“使骨头强壮”表给认知的自我带来生命，也就是以聪明启示它。因此，经上说“你必像有水浇灌的园子”，“园子”表示聪明（参看100，108，1588节）。又：
那时，你们要看见，心中快乐，你们的骨头必得滋润，像嫩草一样。（以赛亚书66:14）
“骨头必得滋润，像嫩草一样”具有同样的含义。
耶利米哀歌：
拿细耳人比雪纯净、比奶更白；他们的骨头比红宝玉更红，像光润的蓝宝石一样；他们的面貌比黑色更黑，以致在街上无人认识；他们的皮肤紧贴骨头，枯干如同槁木。（耶利米哀歌4:7-8）
“拿细耳人”表属天之人（3301节）。“比雪纯净、比奶更白”表他拥有属天真理。由于这真理源自善之爱，故经上说“他们的骨头比红宝玉更红”。“纯净”和“白”论及真理（3301节），“红”论及良善（3300节），“红宝石”论及源自良善的真理（114节）。“他们的皮肤紧贴骨头”描述了爱之属天事物的一种变化状态，即骨头上没有肉，也就是不再有任何良善，因为那时，一切真理都变得像皮包骨，“枯干如同槁木”。
以西结书：
要向这叛逆之家设比喻对他们说，主耶和华如此说：安上一口锅，放好了，就倒水在锅里；将肉块，就是一切肥美的肉块，腿和肩都聚在其中，拿美好的骨头把锅装满；取羊群中最好的，锅底下还有骨头的炉子，把骨头煮在锅中。（以西结书24:3-5，10）
“锅”表向良善与真理所施的暴力，这就为何它被称为“流人血的城”（24:6）。“将肉块，就是一切肥美的肉块，腿和肩都聚在其中”是指肉，肉表示良善。装满锅的“美好的骨头”表真理，“骨头的炉子”表对真理的情感。“把骨头煮在锅中”表向真理所施的暴力。谁都能看出，这个比喻隐藏着神性奥秘，这些奥秘绝不可能为人所知，除非知道“锅”、“肉块”、“腿和肩”、“美好的骨头”、“骨头的炉子”和“煮”在内义上是什么意思。弥迦书：
你们不当知道公平吗？你们恶善好恶，从他们身上剥皮，从他们骨头上剔肉。吃我民的肉，剥他们的皮，打折他们的骨头，分成块子像要下锅，又像釜中的肉。（弥迦书3:1-3）
此处的含义也一样。
以西结书：
他以耶和华的灵带我出去，将我放在峡谷中，这峡谷遍满骸骨。他对我说，这些骸骨能活过来吗？他又对我说，你向这些骸骨发预言，对它们说，枯干的骸骨啊，要听耶和华的话！主耶和华对这些骸骨如此说：看哪，我必使气息进入你们里面，你们就要活了。我必给你们加上筋，使你们长肉，又将皮遮蔽你们，使气息进入你们里面，你们就要活了。我正说预言的时候，骸骨全都聚起来，一骨对一骨。我观看，看哪，骸骨上面有筋，长了肉，又有皮包在上头；只是它们里面还没有气息，气息进入骸骨，它们便活了，并且用脚站起来。（以西结书37:1，3-8，10）
这总体上论及外邦人当中教会的重新建立，具体地论及个体的重生。“枯干的骸骨”表认知的自我，这自我在从主接受良善的生命之前，是没有生命的；但良善的生命使它活过来，或带给它生命。主使骸骨上面所长的肉是指意愿的自我，这自我被称为天堂或属天的自我，因而这肉表示良善。“灵”表主的生命，当这灵流入人的良善，也就是他在自己看来似乎出于其自我所意愿和所行的良善时，在这种情况下，这良善就活过来了，真理也通过这良善活过来了；于是从枯干的骸骨中便造出一个人来。
诗篇：
我的骨头都脱了节，我心变得像蜡，我的骨头，我都能数过。他们在他们中间分我的外衣，为我的里衣拈阄。（诗篇22:14，17-18）
这论及主在神性真理和神性良善方面的试探；神性真理是主自己的，故被称为“我的骨头”；神性良善也是主自己的，故被称为“我心”。因为“心”表良善（参看3313，3635节）。由于“骨头”表这些真理，所以数骨头表示想要通过推理和虚假驱散它们，因此经上紧接着说“他们分我的外衣，为我的里衣拈阄”；因为“外衣”也表真理，不过是更外在的那种（297，1073，2576节）。“分外衣，为里衣拈阄”的含义和马太福音（27:35）中的一样。又：
我的灵魂必因耶和华快乐，因祂的救恩高兴。我的骨头都要说，谁能像你？（诗篇35:9-10）
显然，就属灵之义而言，“骨头”表认知的自我。又：
求你使我听到欢喜快乐，使你所压伤的骨头可以踊跃。（诗篇51:8）
“使你所压伤的骨头可以踊跃”表示试探之后藉着真理的重造。
由于“骨头”表示认知的自我，或真理方面的自我，并且就至高意义而言，表示神性真理，也就是主的自我，故经上要求在逾越节，羊羔的骨头一根也不可折断。对此，我们在摩西五经中读到：
应当在一个房子里吃，不可把一点肉从房子里带到外头去。羊羔的骨头一根也不可折断。（出埃及记12:46）
另一处：
一点不可留到早晨，羊羔的骨头一根也不可折断。（民数记9:12）
就至高意义而言，“骨头一根也不可折断”表示不可向神性真理施暴；就代表意义而言，表示不可向与任何良善相联的真理施暴；因为良善的性质和良善的形式都取决于真理，真理是良善的支撑，如同骨头是肉的支撑。
圣言，也就是神性真理本身，使死人复活。这一事实由被抛在以利沙的坟墓里，一碰着以利沙的骸骨就复活站起来的那人来代表（列王记下13:21）。以利沙代表主的神性真理，或圣言（参看2762节）。“骨头”在反面意义上表示源于自我的虚假，这一点从以下经文明显看出来，耶利米书：
到那时，他们必将犹大王的骸骨和他首领的骸骨、祭司的骸骨、先知的骸骨，并耶路撒冷居民的骸骨，都从坟墓中取出来，抛散在日头、月亮，和天上的万象之下，就是他们从前所喜爱、所事奉的。（耶利米书8:1-2）
以西结书：
我也要将以色列人的尸首放在他们的偶像面前，将你们的骸骨抛散在你们祭坛的四围。（以西结书6:5）
摩西五经：
神领他出埃及，他似乎有野牛之力。他要吞吃做他敌人的列族，折断他们的骨头，用箭射透他们。（民数记24:8）
列王纪：
约西亚王又打碎柱像，砍下木偶，将人的骨头充满了那地方。他将坟墓里的骸骨取出来，烧在坛上，污秽了坛；又将那里邱坛的祭司都杀在坛上，并在坛上烧人的骨头。（列王记下23:14，16，20）
摩西五经：
凡在田野的地面上碰过被刀剑杀的，或是死人，或是人的骨头，或是坟墓的灵魂，就要七天不洁净。（民数记19:16，18）
由于“骨头”表虚假，“坟墓”表包含它们的邪恶，而伪善或假善就是表面看似良善，内在却因虚假和亵渎的事物而腐烂的邪恶，故主在马太福音中说：
文士和法利赛人，假冒为善的人哪，你们有祸了！因为你们好像粉饰的坟墓，外面好看，里面却装满了死人的骨头和一切的污秽。你们也是如此，在人前，外面显出公义来，里面却装满了假善和邪恶。（马太福音23:27-28）
由上述经文明显可知，“骨头”表示认知的自我，无论是真理方面的还是虚假方面的。
Potts(1905-1910) 3812
3812. And Laban said to him, Surely thou art my bone and my flesh. That this signifies conjoined in respect to truths and to goods, is evident from the signification of the words, "thou art my bone and my flesh," as being conjunction. The ancients had this form of speaking concerning those who were of one house, or of one family, or in some relationship-"my bone and my flesh" (see n. 157); and hence by these words is signified conjunction. The reason why it signifies as to truths and as to goods, is that all spiritual conjunction is effected by these, and all natural conjunction has relation to the same. Moreover, by "bone and flesh" is signified what is man's own; by "bone," the own of his understanding, and by "flesh" the own of his will; thus by "bone" is signified what is his own in respect to truth, for this is of the understanding; and by "flesh" is signified what is his own in respect to good, for this is of the will (n. 148, 149). [2] As regards man's own in general it is of two kinds, one infernal and the other heavenly; that which is infernal is received by man from hell, and that which is heavenly from heaven, that is, through heaven from the Lord; for all evil, as well as all the derivative falsity, flows in from hell; and all good, and the derivative truth, from the Lord. This is known to men from the doctrine of faith, but scarcely one in ten thousand believes it. For this reason man appropriates to himself or makes his own the evil which flows in from hell, and the good which flows in from the Lord does not affect him, consequently is not imputed to him. The reason why man does not believe that evil flows in from hell, and good from the Lord, is that he is in the love of self, which love carries this with it, insomuch that it is exceedingly indignant when it is said that everything inflows. This therefore is the reason why all that is man's own is nothing but evil (see n. 210, 215, 694, 731, 874-876, 987, 1023, 1044, 1047). But that man believes that evil is from hell and good from the Lord comes from the fact that he is not in the love of self, but in love toward his neighbor and in love to the Lord, for this love is attended with such a belief. Thus it is that man receives from the Lord a heavenly own (concerning which see above n. 155, 164, 731, 1023, 1044, 1937, 1947, 2882, 2883, 2891). [3] In both senses this own is signified by "bone and flesh;" and consequently by "bones" in the Word is signified truth, and in the opposite sense falsity, and by "flesh" good, and in the opposite sense evil. That this is the signification of "bones," may be seen from the following passages. In Isaiah:
Jehovah shall lead thee continually, and shall satisfy thy soul in droughts, and shall make strong thy bones; that thou mayest be like a watered garden (Isa. 58:11);
where "making strong the bones" signifies to make alive the own of the understanding, that is, to enlighten it with intelligence; whence it is said, "that thou mayest be like a watered garden." (That a "garden" signifies intelligence, may be seen above, n. 100, 108, 1588.) Again:
Then ye shall see, and your heart shall rejoice, and your bones shall flourish like the grass (Isa. 66:14);
where by "bones flourishing like the grass," the like is signified as above. [4] In Jeremiah:
Her Nazirites were whiter than snow, they were fairer than milk; their bones were more ruddy than gems, a sapphire was their polishing; their form is darker than blackness, they are not known in the streets; their skin cleaveth to their bone, it is withered, it is become like wood (Lam. 4:7-8);
the "Nazirite" denotes the celestial man (n. 3301); "whiter than snow and fairer than milk" denotes to be in celestial truth; and because this truth is from the love of good, it is said that "their bones were more ruddy than gems." ("Whiteness" and "fairness" are predicated of truth, n. 3301; "ruddiness," of good, n. 3300; "gems," of truths which are from good, n. 114.) By "their skin cleaving to their bone" is described a changed state as to the celestial things of love, namely, that there was no flesh on the bones, that is, no longer any good; for then all truth becomes like skin which cleaves to the bone; it is "withered and become like wood." [5] In Ezekiel:
Utter a parable against the rebellious house, and say unto them, Thus saith the Lord Jehovih, Set on the caldron, set it on, and also pour waters into it; gathering the pieces thereof into it, every good piece, the thigh and the shoulder; fill it with the choice bones; taking the choice of the flock; and let there be also a hearth of bones under it; let the bones also be boiled in the midst of it (Ezek. 24:3-5, 10);
where a "caldron" signifies violence offered to good and truth, wherefore it is called a "city of bloods" (verse 6); the "pieces, the good piece, the thigh, and the shoulder gathered into it" are flesh, by which are meant goods; the "choice bones" with which the caldron was filled denote truths a "hearth of bones," the affection of truth; the "bones being boiled in the midst of it," violence offered to truths. Everyone can see that Divine arcana are stored within this parable; and also that these arcana can in no wise be known unless it is known what is signified in the internal sense by a "caldron" or "pot," by "pieces," by "thigh and shoulder," by "choice bones," by a "hearth of bones," and by "boiling." In Micah:
Is it for you to know judgment, who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; who have eaten the flesh of My people, and have flayed their skin from off them; and have broken their bones, and have divided them as into the pot, and as flesh in the midst of the caldron? (Micah 3:1-3);
where the signification is the same. [6] In Ezekiel:
He brought me out in the spirit of Jehovah, and set me down in the midst of the valley, which was full of bones. And He said unto me, Shall these bones live? He said unto me, Prophesy upon these bones, and say unto them, O ye dry bones hear the word of Jehovah; thus saith the Lord Jehovih unto these bones, Behold I will cause breath to enter into you that ye may live; I will lay sinews upon you, and will cause flesh to come up upon you, and will cover you with skin, and put breath in you that ye may live. I prophesied, and the bones came together, bone to its bone; and I held and lo there were sinews upon them, and flesh came up, and skin covered them above; and there was no breath in them and breath came into them, and they revived, and stood upon their feet (Ezek. 37:1, 3-8, 10). The subject here treated of in general is the setting up again of the church among the Gentiles; and in particular, the regeneration of man: "dry bones" denote the own of the understanding, which is inanimate before it receives the life of good from the lord, but is thereby animated or made alive; the "flesh which the Lord causes to come up upon the bones" is the own of the will, which is called the heavenly or celestial own, and thus signifies good; "breath" is the Lord's life, and when this inflows into that good of the man which he seems to himself to will and do from his own, the good is then vivified, and from the good the truth, and out of the dry bones there is made a man. [7] In David:
All My bones are unloosed, My heart is become like wax, I can number all My bones. They have parted My garments among them, and upon My vesture have they cast a lot (Ps. 22:14, 17-18);
where the subject is the Lord's temptations as to Divine truths, which were the Lord's own, and hence are called "My bones;" and as to Divine good, which was the Lord's own, and hence is called "My heart." (That the "heart" signifies good, may be seen above, n. 3313, 3635.) And because "bones" signify these truths, the numbering of which denotes to desire to dissipate them through reasonings and falsities, therefore there immediately follow the words, "they parted My garments, and cast a lot upon My vesture;" for "garments" also signify truths, but exterior ones (n. 297, 1073, 2576); "dividing them and casting a lot upon the vesture," involves the like-as also in Matthew 27:35. Again:
My soul exulteth in Jehovah; it shall be glad in His salvation. All my bones shall say, Who is like unto Thee? (Ps. 35:9-10);
where it is evident that in the spiritual sense "bones" denote the own of the understanding. Again:
Thou shalt cause me to hear joy and gladness; the bones which Thou hast bruised shall exult (Ps. 51:8);
where the "exulting of the bones which were bruised" signifies re-creation through truths after temptations. [8] As "bone" signified the own of the understanding, that is, the own as to truth, and in the supreme sense the Divine truth which was the Lord's own, it was for this reason ordained as a statute of the passover that they should not break a bone of the paschal lamb; concerning which we read in Moses:
In one house shall it be eaten; thou shall not carry forth of the flesh abroad out of the house; neither shall ye break a bone thereof (Exod. 12:46). And in another place:
They shall not leave of it until the morning, nor break a bone thereof (Num. 9:12);
"not to break a bone," in the supreme sense signifies not to do violence to truth Divine; and in the representative sense, not to do violence to the truth of any good whatever; for the quality of good and the form of good are from truths, and truth is the support of good, as bones are of flesh. [9] That the Word, which is Divine truth itself, vivifies the dead, was represented by the man reviving and standing upon his feet who, when cast into the sepulcher of Elisha, touched his bones (2 Kings 13:21). (That Elisha represented the Lord as to truth Divine, or the Word, may be seen above, n. 2762.) That in the opposite sense "bones" signify the falsity which is from man's own, is manifest from the following passages. In Jeremiah:
In that time they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their sepulchers; and they shall spread them before the sun, and the moon, and all the army of the heavens, which they had loved, and which they had served (Jer. 8:1-2). In Ezekiel:
I will lay the carcasses of the sons of Israel before their idols, and I will scatter your bones round about your altars (Ezek. 6:5). In Moses:
God who brought him forth out of Egypt; he hath as it were the strength of a unicorn: he shall eat up the nations his enemies, and shall break their bones, and shall destroy their arrows (Num. 24:8). In the second book of Kings:
Josiah the king brake in pieces the pillars, and cut down the groves, and filled their place with the bones of man; he took the bones out of the sepulchers, and burned them upon the altar that he might defile it; he sacrificed all the priests of the high places who were there, upon the altars, and burned men's bones upon them (2 Kings 23:14, 16, 20). In Moses:
The soul that hath touched upon the surface of the field one that is slain with the sword, or one dead, or the bone of a man, or a sepulcher, shall be unclean seven days (Num. 19:16, 18). [10] As "bones" signify falsities, and "sepulchers" the evils in which they are, and as hypocrisy is evil appearing outwardly as good, but is inwardly defiled with things false and profane, therefore the Lord says in Matthew:
Woe unto you, Scribes and Pharisees, hypocrites; for ye make yourselves like unto whited sepulchers, which indeed appear beautiful outwardly, but are within full of dead men's bones and of all uncleanness; even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity (Matt. 23:27-28). From these passages it is now evident that by "bones" is signified the own of the understanding, both as to truth and as to falsity.
Elliott(1983-1999) 3812
3812. 'Laban said to him, Surely you are my bone and my flesh' means joined together as regards truths and as regards goods. This is clear from the meaning of 'you are my bone and my flesh' as a being joined together. The ancients were accustomed to speak of people who belonged to the same house, or to the same family, or who were related in some other way, as 'my bone and my flesh', see 157. This is why those words mean a being joined together. The reason it is as regards truths and as regards goods is that all spiritual joining together is effected by them, and all natural joining together has reference to them. Furthermore by 'bone and flesh' is meant a person's proprium - 'bone' the understanding side of the proprium, 'flesh' the will side of it. 'Bone' accordingly means the proprium as regards truth since truth belongs to the understanding, while 'flesh' means the proprium as regards good since good belongs to the will, see 148, 149.
[2] As regards the proprium in general there are two kinds, the first being the hellish proprium, the second the heavenly. The hellish proprium is acquired by a person from hell, the heavenly from heaven, that is, from the Lord through heaven. For all evil and all falsity from evil enter in from hell, and all good and all truth from good do so from the Lord. People know this from the doctrine of faith, but scarcely one in a million believes it. Consequently a person appropriates - that is, makes his own - evil entering in from hell; but good entering in from the Lord does not move him and cannot therefore be said to have a place in him. The reason why a person does not believe that evil enters in from hell and good from the Lord is that he is governed by self-love, a love which carries such unbelief with it and which goes so far as to be highly indignant when that person is told that everything comes into him from somewhere else. This then is why a person's entire proprium is nothing but evil, see 210, 215, 694, 731, 874-876, 987, 1023, 1044, 1047. But the belief that evil is from hell and good from the Lord exists with him when he is not governed by self-love but by love towards the neighbour and love to the Lord; for this love carries such belief with it. So it is that a person receives from the Lord the heavenly proprium referred to in 155, 164, 731, 1023, 1044, 1937, 1947, 2882, 2883, 2891.
[3] In both senses this proprium is meant by 'bone and flesh'. Consequently 'bones' in the Word means truth and in the contrary sense falsity, and 'flesh' good and in the contrary sense evil. As regards truth being meant by 'bones', this may be seen from the following places: In Isaiah,
Jehovah will guide you all the time, and will satisfy your soul in arid places, and will render your bones free, so that you are like a watered garden. Isa 58:11.
'Rendering bones free' stands for bringing life to the understanding side of the proprium, that is, enlightening it with intelligence. Hence the statement 'so that you are like a watered garden' - 'a garden' meaning intelligence, see 100,108,1588. In the same prophet,
Then you will see, and your heart will be joyful, and your bones will flourish like the grass. Isa. 66:14.
'Bones flourishing like the grass' has a similar meaning.
[4] In Jeremiah,
[Her] Nazirites were brighter than snow, they were whiter than milk. Their bodiesa were ruddier than gem stones, polished like sapphire.b Their form is darker than black; they are not recognized in the streets; their skin has stuck to their bone; it has dried up; it has become like wood. Lam 4:7, 8.
'Nazirite' stands for a celestial man, 3301. 'Brighter than snow and whiter than milk' stands for his possession of celestial truth. And because this truth derives from the love of good, it is said that 'their bodies were ruddier than gem stones'. 'Brightness' and 'whiteness' have reference to truth, 3301, 'ruddiness' to good, 3300, 'gem stones' to truths stemming from good, 114. 'Their skin stuck to their bone' describes a changed state as regards the celestial things of love, which is to say, that there was no flesh on the bones, that is, there was no longer any good, for in that case all truth comes to be like skin which sticks to the bone, dries up, and becomes like wood.
[5] In Ezekiel,
Tell a parable against the house of rebellion, and say to them, Thus said the Lord Jehovih, Put on the pot, put it on, and also pour water into it; gather the pieces of it into it - every good piece, the thigh and the shoulder. Fill it with the choice of the bones by taking the choice of the flock, and let there be a hearth of bones under it. Let the bones also be cooked in the midst of it. Ezek 24:3-5, 10.
'The pot' stands for violence offered to good and truth, which is why it is called 'the city of bloodshed' in verse 6. 'The pieces', 'the good piece, the thigh and the shoulder' gathered into it are pieces of flesh, which are items of good. 'The choice of the bones' with which the pot was filled stands for truths, 'the hearth of bones' for the affection for truth. 'Let the bones be cooked in the midst of it' stands for violence offered to them. Anyone may see that this parable conceals arcana that are Divine, and also that these can in no way be known unless one knows what is meant in the internal sense by 'a pot', by 'pieces, the thigh and the shoulder', by 'the choice of the bones', by 'a hearth of bones', and by 'cooking'. In Micah,
Is it not for you to know judgement - you who hate the good and love the evil, who tear their skin from upon them and their flesh from upon their bones; who have eaten the flesh of My people and flayed their skin from upon them and broken their bones in pieces, and divided them as into a pot and like flesh into the middle of the cauldron? Micah 3:1-3.
Here the meaning is similar.
[6] In Ezekiel,
He brought me out in the Spirit of Jehovah and set me down in the midst of the valley, which was full of bones. He said to me, Will these bones live? He said to me, Prophesy over these bones and say to them, O dry bones, hear the word of Jehovah: Thus said the Lord Jehovih to these bones, Behold, I am bringing spirit into you that you may live. I will lay sinews upon you and cause flesh to come over you and cover you with skin, and I will put spirit within you so that you may live. I prophesied, and the bones came together, bone to its bone. I looked, and behold, there were sinews upon them, and flesh came up, and skin covered them above, but there was no spirit in them. And spirit entered into them, and they were alive again and stood upon their feet. Ezek 37:1and following verses.
This refers in general to the re-establishment of the Church among gentiles, and in particular to the regeneration of the individual. 'Dry bones' stands for the understanding side of the proprium, which is lifeless until it receives the life of good from the Lord. The latter life is what quickens it or brings life to it. The flesh which the Lord causes to come up over the bones is the will side of the proprium, which is called the heavenly proprium, and so means good. 'Spirit' means the Lord's life, and when this flows into a person's good which he seems to himself to will and perform from his proprium, the good is in that case made alive, and from that good the truth also; and out of the dry bones a human being is made.
[7] In David,
All my bones have been disconnected; my heart has become like wax. I can count all my bones. They have divided my garments among them, and for my clothing have cast lots. Ps 22:14, 17, 18.
This refers to the Lord's temptations as regards Divine Truths, which, being the Lord's own, are consequently called 'my bones', and as regards Divine Good, which, being the Lord's own, is consequently called 'my heart'. For 'heart' means good, see 3313, 3635. And because 'bones' means those truths, 'counting' them is wishing to get rid of them by means of reasonings and falsities. This is also the reason for the statement immediately following about their dividing garments and casting lots for clothing, for 'garments' also means truths, though a more external variety, 297, 1073, 2576. 'Dividing garments and casting lots for clothing' has the same meaning as it does also in Matthew 27:35. In the same author,
Let my soul exult in Jehovah, let it be glad in His salvation. Let all my bones say, Who is like You? Ps 35:9, 10.
'Bones' in the spiritual sense clearly means the understanding side of the proprium. In the same author,
You shall cause me to hear joy and gladness; the bones You have broken will be exultant. Ps 51:8.
'The bones which You have broken will be exultant' stands for a re-creation by means of truths following temptations.
[8] Because 'bone' meant the understanding side of the proprium, or the proprium as regards truth, and in the highest sense meant Divine Truth, which was the Lord's Proprium, it was therefore required at the Passover not to break any bone of the paschal lamb. This is referred to in Moses as follows,
It shall be eaten in one house; you shall not bring any of the flesh outside the house; and you shall not break a bone in it. Exod 12:46.
And elsewhere in Moses,
They shall not leave any of it until morning, and they shall not break a bone of it. Num 9:12.
'Not breaking a bone' stands in the highest sense for not offering violence to Divine truth, and in the representative sense for not offering violence to the truth connected with any good at all, for the nature of good and the form it takes depend on truths, and truth is the mainstay of good, as the bones are of the flesh.
[9] The fact that the Word, which is Divine truth itself, gives life to the dead was represented by the revival and the standing on his feet of the man who, having been cast into the grave of Elisha, touched his bones, 2 Kings 13:21. Elisha represented the Lord as regards Divine truth or the Word, see 2762.
'Bones' in the contrary sense means falsity which springs from the proprium, as is evident from the following places: In Jeremiah,
At that time they will bring the bones of the kings of Judah, and the bones of its princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem out of their tombs, and they will spread them before the sun and the moon, and all the host of heaven, which they have loved and which they have served. Jer. 8:1, 2.
In Ezekiel,
I will lay the corpses of the children of Israel before their idols, and I will scatter your bones around your altars. Ezek. 6:5.
In Moses,
God who brought him out of Egypt has as it were the strength of a unicorn. He will eat up the nations, his enemies, and will break their bones, and smash their weapons. Num. 24:8.
In the second Book of Kings,
King Josiah broke in pieces the pillars, and cut down the groves, and filled their places with the bones of people. He took the bones out of the graves and burned them on the altar to render it unclean. He sacrificed all the priests of the high places who were there, on the altars, and burned the bones of people on them. 2 Kings 23:14, 16, 20.
In Moses,
The soul which has touched on the surface of the field anyone slain with the sword, or one dead, or a human bone, or a sepulchre, will be unclean for seven days. Num. 19:16, 18.
[10] Since 'bones' means falsities, and 'sepulchres' evils containing them, and since hypocrisy is evil which on the outside looks like good but is inwardly rotten from things that are false and unholy, the Lord therefore says the following in Matthew,
Woe to you, scribes and Pharisees, hypocrites! For you make yourselves like white-washed sepulchres, which outwardly appear beautiful, but within are full of dead people's bones and of all uncleanness. So too do you outwardly appear just to men (homo) but inwardly you are full of hypocrisy and iniquity. Matt. 23:27, 28.
From all these quotations it is now evident that 'bones' means the understanding side of the proprium either as regards truth or else as regards falsity.
Latin(1748-1756) 3812
3812. `Dixit ei Laban, Utique os meum, et caro mea tu': quod significet conjuncta quoad vera et quoad bona, constat a significatione os meum et caro mea tu' quod sit conjunctio;antiquis formula fuit dicendi de illis qui ex una domo, aut ex una familia, aut in aliqua cognatione fuerunt, `os meum et caro mea,' videatur n. 157; inde est quod per illa verba significetur conjunctio: quod quoad vera et quoad bona, est quia omnis conjunctio spiritualis fit per illa, et omnis conjunctio naturalis se refert ad illa; et praeterea per `os et carnem' significatur proprium hominis, per `os' proprium ejus intellectuale, et per `carnem' proprium ejus voluntarium, ita per `os' proprium quoad verum, nam hoc intellectualis est, et per `carnem' proprium quoad bonum, nam hoc voluntatis est, videatur n. 148, 149. [2] Quod proprium in genere concernit, est illud duplex, unum infernale, alterum caeleste; infernale accipit homo ab inferno, caeleste accipit a caelo, hoc est, per caelum a Domino; omne enim malum et inde falsum ab inferno influit, et omne bonum et inde verum a Domino: hoc novit homo ex doctrina fidei, sed vix unus inter myriades credit; inde est quod homo malum quod influit ab inferno, sibi appropriet seu suum faciat, et quod bonum quod a Domino, non afficiat illum, proinde non imputetur ei; quod homo non credat malum influere ab inferno, et bonum a Domino, est quia in amore sui est, qui amor hoc secum habet, usque adeo ut indignetur valde cum dicitur quod omne influat; inde nunc est quod omne proprium hominis non sit nisi quam malum, videatur n. 210, 215, 694, 731, 874-876, 987, 1023, 1044, 1047; at quod homo credat quod malum ab inferno, et bonum a Domino, est ex eo quod non in amore sui sit, sed in amore erga proximum et in amore in Dominum, hic amor hoc secum habet; inde est quod homo a Domino accipiat proprium caeleste, de quo n. 155, 164, 731, 1023, 1044, 1937, 1947, 2882, 2883, 2891. [3] Proprium hoc in utroque sensu significatur per `os et carnem';
inde est quod per `ossa' in Verbo significetur verum et in opposito sensu falsum, et per `carnem' bonum et in opposito sensu malum;
quod per `ossa' illud significetur, ex sequentibus locis constare potest; apud Esaiam, Ducet te Jehovah jugiter, et saturabit in ariditatibus animam tuam, et ossa tua expedita reddet, ut sis sicut hortus irriguus, lviii 11;
`ossa expedita reddere' pro vivificare proprium intellectuale, hoc est, illustrare intelligentia, inde dicitur `ut sis sicut hortus irriguus'; quod `hortus' sit intelligentia, videatur n. 100, 108, 1588: apud eundem, Tunc videbitis, et gaudebit cor vestrum, et ossa vestra sicut herba germinabunt, lxvi 14;
[4] `ossa sicut herba germinare' pro simili: apud Jeremiam, Albi erant naziraei prae nive, candidi erant prae lacte:
rubuerunt ossa prae gemmis, sapphirus polities eorum;
obscurata est prae nigredine forma eorum, non cognoscuntur in plateis adhaesit cutis eorum ossi eorum, exaruit, facta est sicut lignum, Thren. iv 7, 8;
`naziraeus' pro homine caelesti, n. 3301; `albi prae nive et candidi prae lacte' pro quod in caelesti vero; quod verum quia ex amore boni, dictum quod `rubuerunt ossa prae gemmis'; `albedo et candor' prae dicitur de vero, n. 3301, `rubedo' de bono, n. 3300, `gemmae' de veris quae ex bono, n. 114; per {1} `adhaesit cutis ossi eorum' describitur status mutatus quoad caelestia amoris, quod nempe `non caro ossi,' hoc est, non amplius bonum, tunc enim omne verum fit instar `cutis quae adhaeret ossi, exarescit et fit sicut lignum': [5]apud Ezechielem, Paraboliza contra domum rebellionis parabolam, et dic ad eos, Sic dixit Dominus Jehovih, Appone ollam, appone, et etiam infunde in eam aquas, colligendo frusta ejus in eam, omne frustum bonum, femur et humerum, electione ossium imple, electionem gregis accipiendo, et etiam focus ossium sub illa, ...etiam coquantur ossa in medio ejus, xxiv 3-5, 10;
`olla' pro violentia illata bono et vero, inde vocatur illa `urbs sanguinum' ibi vers. 6; `frusta, frustum bonum, femur et humerus in illam collecta' sunt carnes, quae sunt bona; `electio ossium, qua olla impleta' pro veris; `focus ossium' pro affectione veri;
`coquantur ossa in medio ejus' pro violentia illis illata; quod in hac parabola recondita sint arcana quae Divina, quisque videre potest, tum quod illa nequaquam sciri queant, nisi sciatur quid in sensu interno significatur per ollam, per frusta, femur et humerum, per electionem ossium, per focum ossium, {2}per coqui: apud Micham, Nonne vestrum nosse judicium? odio habentes bonum, et amantes malum, rapientes cutem eorum desuper illis, et carnem eorum desuper ossibus eorum, qui comederunt carnem populi Mei, et cutem ejus desuper eis detraxerunt, et ossa eorum diffregerunt, ac diviserunt sicut in ollam, et sicut carnem in medium lebetis? iii (1), 2, 3;
similiter: [6]apud Ezechielem, Eduxit me in spiritu Jehovae, et posuit me in medio vallis, quae erat plena ossibus; ...dixit ad me, Num vivent ossa haec? dixit ad me, Propheta Super ossibus his, et dic ad (c)illa, Ossa arida, audite verbum Jehovae; sic dixit Dominus Jehovih ossibus his, Ecce Ego adducens {3}spiritum in vos, ut vivatis, dabo super vos nervos, et ascendere faciam super vos carnem, et obducam super vos cutem, et dabo in vobis spiritum ut vivatis....Prophetavi, ...et accesserunt ossa, os ad os suum, vidi cum ecce super illis nervi, et caro ascendit, et obducta est super illis cutis superius, et spiritus non erat in illis, ...et venit in ea spiritus, et revixerunt, et steterunt super pedibus suis, (x)xxxvii 1 seq.;
agitur ibi in communi de instauratione Ecclesiae apud gentes, et in particulari de regeneratione hominis; `ossa arida' pro proprio intellectuali, quod inanimatum est antequam vitam boni a Domino accipit; per illam animatur seu fit vivum; `caro' quam Dominus ascendere facit super ossa {4}est proprium voluntarium quod proprium caeleste vocatur, ita {4}est bonum; `spiritus' {4}est vita Domini, quae cum influit in bonum hominis quod ex proprio videtur sibi velle et facere, tunc bonum vivificatur, et ex bono verum, et fit ex ossibus aridis homo: [7]apud Davidem, Dissoluta sunt omnia ossa mea, factum est cor meum sicut cera, ...numerare possum omnia ossa mea, ...{5}diviserunt vestes meas sibi, et super vestimentum meum jecerunt sortem, Ps. xxii 15, 18, 19 (A.V. 14, 17, 18);
ibi de tentationibus Domini quoad Divina Vera, quae propria Domini;
et inde vocantur `ossa mea,' et quoad Divinum Bonum quod proprium Domini, et inde vocatur `cor meum': quod `cor' sit bonum, videatur n. 3313, 3635; et quia `ossa' significant vera illa, quae `numerare' est per ratiocinia et falsa dissipare velle; ideo etiam immediate sequitur quod `diviserint vestes et super vestimentum jecerint sortem,' nam `vestes' etiam sunt vera, sed exteriora, n. 297, 1073, 2576; `dividere illas et jacere sortem super vestimentum' simile involvit, {6}ut quoque apud Matthaeum xxvii 35:
{7}apud eundem, Anima mea exsultat in Jehovah, laetetur in salute Ipsius, omnia ossa mea dicant, Quis sicut Tu? Ps. xxxv 9, 10;
manifeste quod `ossa' in spirituali sensu sint intellectuale proprium: apud eundem, Audire facies me gaudium et laetitiam, exsultabunt ossa contrivisti, Ps. li 10 (A.V. 8);
`exsultabunt ossa quae contrivisti' pro recreatione per vera post tentationes. [8]Quia `os' significabat proprium intellectuale, seu proprium quoad verum, et in supremo sensu Divinum Verum quod Proprium Domini, inde ex statuto Paschatis erat quod non frangerent os agni paschalis, de qua re ita apud Mosen, In domo una comedetur, non educes e domo de carne foras, et non os frangetis in eo, Exod. xii 46;
et alibi, Non relinquent de eo usque ad mane, et os non frangent de eo, Num. ix 12;
`os non frangere,' in supremo sensu, pro non violare Verum Divinum, et in sensu repraesentativo pro non violare verum cujusvis boni, quale enim boni et forma boni est ex veris, et est verum sustentaculum boni, sicut ossa sunt carnis. [9]Quod Verbum, quod est ipsum Verum Divinum, vivificet mortuos, repraesentatum est per quod Vir revixerit, et surrexerit super pedes suos, qui conjectus in sepulcrum Elisaei tangeret ossa ejus, 2 Reg. xii 21; quod `Elisaeus' repraesentaverit Dominum quoad Verum Divinum seu Verbum, videatur n. 2762. Quod ossa in opposito sensu significent falsum quod ex proprio, patet ab his locis; apud Jeremiam, In tempore illo extrahent ossa regum Jehudae, et ossa principum ejus, et ossa sacerdotum, et ossa prophetarum, et ossa habitatorum Hierosolymae (c)a sepulcris eorum, et expandent ea soli et lunae, et omni exercitui caelorum, quae amaverant, et quibus serviverant, viii 1, 2:
apud Ezechielem, Dabo cadavera filiorum Israelis coram idolis eorum, et dispergam ossa vestra circum altaria vestra, vi 5:
apud Mosen, Deus qui eduxit eum ex Aegypto, sicut robora unicornis illi, comedet gentes hostes suos, et ossa eorum franget et tela {8}ejus conteret, Num. xxiv 8:
in Libro Secundo Regum, Joshias rex confregit statuas, et excidit lucos, et implevit locum eorum ossibus hominis; ...sumpsit ossa ex sepulcris, et combussit super altari, ut immundum redderet illud;
...sacrificavit omnes sacerdotes excelsorum qui ibi, super altaribus, et combussit ossa hominum Super iis, xxiii 14, 16, 20: apud Mosen, Anima quae tetigerit super superficie agri confossum gladio, aut mortuum, aut os hominis, aut sepulcrum, immundus erit septem dies, Num. xix 16, 18.(n) [10]Quia `ossa' significant falsa, et `sepulcra' mala in quibus illa, et quia hypocrisis est malum apparens extrinsecus ut bonum, sed intus est foedum a falsis et profanis, ideo Dominus ita {9}dicit apud Matthaeum, Vae vobis scribae et Pharisaei, hypocritae, quia similes vos facitis sepulcris dealbatis, quae foris quidem apparent pulchra, intus vero plena sunt ossibus mortuorum, et omni immunditie; sic etiam vos foris quidem apparetis hominibus justi, intus vero pleni estis hypocrisi et iniquitate, xxiii 27, 28. Ex his nunc patet quod per `ossa' significetur proprium intellectuale tam quoad verum quam quoad falsum. @1 i quod$ @2 i et$ @3 spiritus I$ @4 pro with ablatives following.$ @5 i illi vident, spectant me,$ @6 idem repraesentatum et significatum fuit, per quod diviserint vestes et jecerint sortem super illos, Matth. xxvii 35.$ @7 i apud Eundem, Jehovah custodit omnia ossa mea, unum de illis non frangetur, Ps. xxxiv 21; etiam ibi in sensu interno de Domino, ubi omnia ossa mea sunt vera Divina Domini, non frangi pro non dissipari.$ @8 I has eorum, but Heb. is sing, as in 4402f. The Hebrew meaning is disputed, some translate `shall crush his darts,' others `shall crush (them) with His darts.' S accepts the former.$ @9 de illis$