4335.在圣言中，“推磨的”表示教会中那些出于对良善的情感而处于真理的人，在反面意义上表示教会中那些出于对邪恶的情感而处于真理的人；这一点从以下经文可以看出来，以赛亚书：
巴比伦的处女啊，下来坐在尘埃；迦勒底的闺女啊，没有宝座，要坐在地上。因为你不再称为柔弱娇嫩的。要拿磨磨面，揭去帕子，赤脚露腿趟河。（以赛亚书47:1-2）
“巴比伦的处女”表示那些其外在看似神圣和良善，其内在是亵渎和邪恶的人（1182，1326节）。“迦勒底的闺女”表示那些其外在看似神圣和真实，其内在却是亵渎和虚假的人（1368，1816节）。“拿磨磨面”表示出于他们所滥用的真理而孵化教义的人；“面”是大麦或小麦的产物，故表示作为良善产物的真理，但在反面意义上表示他们为了迷惑人所滥用的真理。耶利米书：
我要从他们中间除掉欢喜的声音和快乐的声音，新郎的声音和新妇的声音，推磨的声音和灯的亮光。这全地必然荒凉，令人惊骇。（耶利米书25:10-11）
启示录：
各行手艺人在巴比伦中间决不能再遇见，推磨的声音在巴比伦中间决不能再听见。灯光在巴比伦中间决不能再照耀；新郎和新妇的声音，在巴比伦中间决不能再听见。（启示录18:21-23）
“推磨的声音在巴比伦中间决不能再听见”表示将不再有任何真理。“灯光决不能再照耀”表示将不再有对真理的任何理解。耶利米哀歌：
敌人在锡安玷污妇人，在犹大的城邑玷污处女。首领的手被吊起，老人的面不受尊敬。少年人被迫推磨，孩童倒在木柴之中。（耶利米哀歌5:11-14）
“少年人被迫推磨”表示通过运用真理、因而说服而孵化虚假。
摩西五经：
凡在埃及地一切头生的，从坐宝座的法老，直到磨子后的婢女，所有的长子都必死。（出埃及记11:5）
“埃及头生的”表示脱离仁之良善的信之真理，这些真理变成了虚假（3325节）。“磨子后婢女的长子”表示对这种真理的情感，虚假由此而来。这些事就由这些历史事件来代表。
申命记：
不可拿人的磨或磨石作当头，因为这是拿人的性命作当头。（申命记24:6）
之所以颁布这条律法，是因为“磨”表示教义事物；“磨石”表示作为它们的主要部分、被称为“拿它们作当头之人性命”的真理。显而易见，若非“磨”和“磨石”具有这样的灵义，这律法不会给出的，经上也不会说这是他的“性命”。
“推磨”从出现在灵人界的代表而获得其灵义，这一点已指示给我。因为我在那里看见那些仿佛毫无目的、纯粹为了自己高兴推磨的人；我被告知，这些灵人是指那些积聚真理，却不是为了用，只是为了自己高兴的人。在这种情况下，真理缺乏自己源于良善的情感，所以诚然，它们在外在形式上看似真理；但它们里面没有内在实质，故它们是纯粹的幻想。不过，若邪恶存在于它们里面，那么真理就被用来支持邪恶，从而通过用到邪恶上而变成虚假。
Potts(1905-1910) 4335
4335. That in the Word by "those who grind" are meant those within the church who are in truth from the affection of good, and in the opposite sense those within the church who are in truth from the affection of evil, may be seen from the following passages. In Isaiah:
Come down, and sit upon the dust, O virgin daughter of Babylon; sit in the earth, there is not a throne, O daughter of the Chaldeans; take a millstone and grind meal, uncover thy hair, make bare the foot, uncover the thigh, pass through the rivers (Isa. 47:1-2);
the "daughter of Babylon" denotes those whose externals appear holy and good, but their interiors are profane and evil (n. 1182, 1326); the "daughter of the Chaldeans," those whose externals appear holy and true, but their interiors are profane and false (n. 1368, 1816); "to take a millstone and grind meal" denotes to hatch doctrinal things from the truths which they pervert; for as meal is from wheat or barley, it signifies truths from good, but in the opposite sense truths which they pervert in order to mislead. In Jeremiah:
I will destroy from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of the millstones and the light of the lamp; and this whole land shall be for a waste and a desolation (Jer. 25:10-11). [2] And in John:
Every craftsman of every craft shall not be found in Babylon any more, every voice of the millstone shall not be heard therein any more; and the light of a lamp shall not shine therein any more; and the voice of the bridegroom and of the bride shall not be heard therein any more (Rev. 18:21-23);
"the voice of a millstone being heard no more in Babylon" denotes that there will be no truth; and "the light of a lamp shining no more," that there will be no intelligence of truth. In Lamentations:
They ravished the women in Zion, the virgins in the cities of Judah; princes were hanged up by their hand, the faces of the old men were not honored; the young men were carried away to grind, and the children fall in the wood (Lam. 5:11-14);
"the young men being carried away to grind" denotes to hatch falsities by applying truths, and thus persuading. [3] In Moses:
Every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, to the firstborn of the maidservant that is behind the mills (Exod. 11:5);
the "firstborn of Egypt" denotes the truths of faith separated from the good of charity, which truths become falsities (n. 3325); the "firstborn of the maidservant that is behind the mills" denotes the affection of such truth, whence come falsities. These things were represented by these historicals. [4] In the same:
He shall not take in pledge the mills or the millstone, for they are the soul of him that pledgeth (Deut. 24:6). This law was enacted because by "mills" were signified doctrinal things, and by a "millstone," the truths thereof, which are what are called the "soul of him that pledgeth." It is manifest that this law would not have been given, nor would it have been said that it was his "soul," unless mills and a millstone had a spiritual signification. [5] That grinding derives its signification from representatives that come forth in the world of spirits, has been shown me; for I have seen there those who were as if grinding without any end of use, and merely for their own pleasure. And as in such a case truths are devoid of their own affection from good, they do indeed appear as truths in the outward form; but as there is no internal in them, they are phantasms; and if there is an evil internal, they are then employed to confirm the evil; and thus by application to evil they become falsities. GENESIS 33
1. And Jacob lifted up his eyes, and saw, and behold Esau came, and with him four hundred men. And he divided the children over unto Leah, and over unto Rachel, and over unto the two handmaids. 2. And he put the handmaids and their children first, and Leah and her children after, and Rachel and Joseph after. 3. And he himself passed over before them, and bowed himself to the earth seven times, until he drew near even unto his brother. 4. And Esau ran to meet him, and embraced him, and fell upon his neck, and kissed him; and they wept. 5. And he lifted up his eyes, and saw the women and the children; and said, Who are these to thee? And he said, The children whom God hath graciously bestowed upon thy servant. 6. And the handmaids drew near, they and their children, and they bowed themselves. 7. And Leah also and her children drew near, and they bowed themselves; and afterwards Joseph and Rachel drew near, and bowed themselves. 8. And he said, What to thee are all these camps which I met? And he said, To find grace in the eyes of my lord. 9. And Esau said, I have much my brother, be to thee what is to thee. 10. And Jacob said, Nay I pray, if I pray I have found grace in thine eyes, then accept my present from my hand; for because that I have seen thy faces like seeing the faces of God, and thou hast accepted me. 11. Take I pray my blessing that is brought to thee; because God hath graciously bestowed upon me, and because I have all. And he urged him, and he took it. 12. And he said, Let us journey, and go, and I will go close by thee. 13. And he said unto him, My lord knoweth that the children are tender, and that the flocks and the herds are suckling with me, and if they drive them on in one day, all the flocks will die. 14. Let my lord I pray pass over before his servant, and I will proceed slowly to the foot of the work that is before me, and to the foot of the children, until I come unto my lord unto Seir. 15. And Esau said, Let me set I pray with thee of the people who are with me. And he said, Wherefore is this? Let me find grace in the eyes of my lord. 16. And Esau returned in that day unto his way, unto Seir. 17. And Jacob journeyed to Succoth, and built him a house, and made booths for his acquisition; therefore he called the name of the place Succoth. 18. And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came thither from Paddan-aram, and encamped to the faces of the city. 19. And he bought the portion of the field, where he had stretched his tent, from the hand of the sons of Hamor, Shechem's father, for a hundred kesitah. 20. And he erected there an altar, and he called it El Elohe Israel.
Elliott(1983-1999) 4335
4335. In the Word 'those who are grinding' means those within the Church who are led to know the truth by an affection for good, and in the contrary sense those within the Church who are led to know it by an affection for evil, as may be seen from the following places: In Isaiah,
Come down and sit in the dust, O virgin daughter of Babel; sit on the ground, without a throne, O daughter of the Chaldeans. Take a mill and grind flour; uncover your hair, bare your feet, uncover your thigh, pass through the rivers. Isa 47:1, 2.
'The daughter of Babel' stands for those among whom externally things give the appearance of being holy and good but interiorly they are unholy and evil, 1182, 1326. 'The daughter of the Chaldeans' stands for those among whom externally things give the appearance of being holy and true, but interiorly they are unholy and false, 1368, 1816. 'Taking a mill and grinding flour' stands for producing teachings out of the truths which they pervert; for 'flour', being the product of wheat or of barley, means truths which are products of good, but in the contrary sense truths which they pervert so as to lead people astray. In Jeremiah,
I will banish from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of mills, and the light of the lamp And this whole land will be a waste and desolation. Jer 25:10, 11.
[2] In John,
No craftsman of any craft will be found in Babylon any more; no sound of a mill will be heard in it any more; and the light of a lamp will not shine in it any more, and the voice of the bridegroom and of the bride will not be heard in it any more Rev 18:21-23.
'No sound of a mill will be heard in Babylon any more' means that there will not be any truth. 'The light of the lamp will not shine any more' means that neither will there be any understanding of truth. In Lamentations,
They have ravished women in Zion, virgins in the cities of Judah. Princes have been hung up by their hands, the faces of the old men have not been honoured. The young men have been led away to grind at the mill, and the boys collapse under the wood. Lam 5:11-14.
'The young men have been led away to grind at the mill' stands for being led away to produce falsities by the use of truths, and so by the power of persuasion.
[3] In Moses,
Ah the firstborn in the land of Egypt will die, from Pharaoh's firstborn seated upon his throne, even to the servant-girl's firstborn who is behind the mill. Exod 11:5.
'The firstborn of Egypt' stands for truths of faith which have been separated from the good of charity and therefore become falsities, 3325.
'The servant-girl's firstborn who is behind the mill' stands for the affection for such truth from which falsities are obtained. These were the things represented by such historical events.
[4] In the same author,
He shall not take as a pledge the mill or the milling stone, for they are the livelihooda of him who pledges them. Deut 24:6.
This law was laid down because 'the mill' meant matters of doctrine and 'the milling stone' the truths that were an integral part of them and are called 'the livelihood of him who pledges them'. But for the spiritual meaning which 'mill' and 'milling stone' possess that law would obviously not have been given; nor would it have been said that they were 'his livelihood'.
[5] I have been shown that 'grinding' derives its spiritual meaning from the representatives which manifest themselves in the world of spirits. For I have seen people there who seemed to be grinding; these spirits, I have been told, mean those who gather large numbers of truths together not with any use in view, other than for the sake of their own pleasure. Because truths in that case are devoid of their own affection which originates in good, they do indeed look like truths to external appearance; but because there is no inner substance to them they are sheer fancies. But if evil is present within them truths are used to support that evil, and so are made falsities through that use of them. a lit. the soul
Latin(1748-1756) 4335
4335. Quod `molentes' in Verbo sint illi qui intra Ecclesiam sunt in vero ex affectione boni et in opposito sensu qui intra Ecclesiam sunt in vero ex affectione mali, constare potest ab his locis; apud Esaiam, Descende et sede super pulvere, virgo filia Babelis;sede in terra, non thronus, filia Chaldaeorum,... sume molam, et mole farinam, revela crines tuos, denuda pedem, revela femur, transi fluvios, xlvii 1, 2;
`filia Babelis' pro illis apud quos externa apparent sancta et bona, sed interiora profana et mala, n. 1182, 1326; `filia Chaldaeorum' pro illis apud quos externa apparent sancta et vera, sed interiora profana et falsa, n. 1368, 1816; `sumere molam et molere farinam' pro excludere doctrinalia ex veris quae pervertunt;
`farina' enim, quia ex tritico aut hordeo, significat vera ex bono, at in opposito sensu vera quae pervertunt ad seducendum: apud Jeremiam, Perdam ab illis vocem gaudii et vocem laetitiae, vocem sponsi et vocem sponsae, vocem molarum, et lucem lucernae; et erit tota terra haec in vastitatem et desolationem, xxv 10, 11:
[2] et apud Johannem, Omnis artifex omnis artis non invenietur in Babylone amplius, omnis vox molae non audietur in illa amplius, et lux lucernae non lucebit in illa amplius, et vox sponsi et sponsae non audietur in illa amplius, Apoc. xviii 21-23;
`vox molae non audietur in Babylone {1} amplius' pro non verum;
`non lux lucernae lucebit" pro nec intelligentia veri: in Threnis, Mulieres in Zione compresserunt, virgines in urbibus Jehudae; principes manu eorum suspensi, facies senum non honoratae; juvenes ad molendum abducti, et pueri in ligno cadunt, v 11-14;
`juvenes ad molendum abducti' pro ad excludendum falsa, applicando vera, et sic persuadendo; [3] apud Mosen, Morietur omnis primogenitus in terra Aegypti, a primogenito Pharaonis sedente super throno illius, usque ad primogenitum ancillae qui post molas, [Exod.] xi 5;
`primogeniti Aegypti' pro veris fidei separatis a bono charitatis, quae vera {2} fiunt falsa, n.. 3325; `primogenitus ancillae qui post molas' pro affectione talis veri, unde falsa; haec per historica illa repraesentata sunt: [4] apud eundem, Non in pignus accipiet molas et molarem, quia anima illa pignorantis, Deut. xxiv 6;
haec lex ideo lata est quia per `molas' significabantur doctrinalia et per `molarem' doctrinalium vera, quae sunt quae vocantur `anima pignorantis'; quod absque significatione spirituali molarum et molaris illa lex non data esset {3}, et dictum quod `anima ejus' esset, patet. [5] Quod `molere' ducat suum significativum a repraesentativis quae existunt in mundo spirituum, mihi ostensum est; visi enim sunt qui quasi ibi molerent, [et dictum quod per illos significentur qui multa vera colligunt,] absque fine usus, solum suae voluptatis causa; et quia vera tunc sunt absque affectione sua ex bono, apparent quidem ut vera in externa forma, sed quia internum non illis inest, sunt phantasmata; ac si internum est malum, tunc ad malum confirmandum adhibentur, et sic per applicationem ad malum fiunt falsa. @1 Babele$ @2 i inde$ @3 fuisset$
CAPUT XXXIII {1} @1 The text of this chapter of the Word is not contained in the Autograph.$
1. Et sustulit Jacob oculos suos et vidit, et ecce Esau venit, et cum eo quadringenti viri; et divisit natos super ad Leam, et super ad Rachelem, et super ad binas ancillas. 2. Et posuit ancillas et natos illarum primo, et Leam et natos ejus posteriores, et Rachelem et Josephum posteriores. 3. Et ipse transivit ante illos, et incurvavit se terram septem vicibus, usque appropinquaverit se usque ad fratrem suum. 4. Et cucurrit Esau obviam ei, et amplexus eum, et cecidit super collum ejus, et osculatus eum, et fleverunt. 5. Et sustulit oculos suos, et vidit feminas et natos, et dixit, Qui illi tibi? et dixit, Nati quos gratiose largitus DEUS servo tuo. 6. Et appropinquaverunt ancillae, illae et nati illarum, et incurvaverunt se. 7. Et appropinquavit etiam Leah et nati illius, et incurvaverunt se; et postea appropinquavit Joseph et Rachel, et incurvaverunt se. 8. Et dixit, Quae tibi omnia castra illa quibus occurri? et dixit, Ad inveniendum gratiam in oculis domini mei. 9. Et dixit Esau, Est mihi multum, frater mi, sit tibi quod tibi. 10. Et dixit Jacob, Ne quaeso, si quaeso inveni gratiam in oculis tuis, et accipias munus meum e manu mea, quia propterea quod vidi facies tuas sicut videre facies DEI, et acceptasti {1} me. @1 accepit I$ 11. Accipe quaeso benedictionem meam, quae adducta tibi, quia gratiose largitus mihi DEUS, et quia est mihi omne; et ursit illum, et accepit. 12. Et dixit, Proficiscamur et eamus, et ibo ad juxta te. 13. Et dixit ad illum, Dominus meus scit quod nati teneri, et greges et armenta lactentia {1} apud me, et impulerint ea die uno, et morientur omnes greges. @1 lactantia I$ 14. Transeat quaeso dominus meus ante servum suum, et ego procedam lente ad pedem operis quod coram me, et ad pedem natorum, usque quod venero ad dominum meum, ad Seir. 15. Et dixit Esau, Statuam quaeso cum te de populo qui mecum;
et dixit, Quare hoc? inveniam gratiam in oculis domini mei. 16. Et reversus in die illo Esau ad viam suam, ad Seir. 17. Et Jacob profectus ad Succoth, et aedificavit sibi domum, et acquisitioni suae fecit tuguria, propterea vocavit nomen loci Succoth. 18. Et venit Jacob Shalem, urbem Shechemi, quae in terra Canaan, in veniendo eo e Paddan-Aram, et castrametatus ad facies urbis. 19. Et emit portionem agri, ubi tetendit tentorium suum, e manu filiorum Hamoris patris Shechemi, centum kesitis. 20. Et statuit ibi altare, et vocavit id El Elohe Israel.