4434.“示剑的灵魂系恋雅各的女儿底拿”表与它结合的倾向。这从“灵魂系恋”的含义清楚可知，“灵魂系恋”是指一种倾向。显然，所指的是一种结合的倾向，因为就内义而言，属于婚姻之爱的事物涉及属灵的结合，也就是真理与良善，并良善与真理的结合。就内义而言，属于婚姻之爱的事物之所以涉及这种结合，是因为婚姻之爱起源于真理与良善，并良善与真理的婚姻（2618，2727-2729，2737，2803，3132节）。因此，在圣言中，“淫行或奸淫”（act of adultery）表示对良善的玷污，“邪淫或卖淫”（whoredom）表示对真理的歪曲（2466，2729，2750，3399节）。由此可见，本章所提到的关于示剑和底拿的一切细节在内义上无非表示“示剑”所代表的真理与“底拿”所代表的对真理的情感的结合；因此“示剑的灵魂系恋底拿”这句话表示与这种情感结合的倾向。
由于这一整章所论述的主题是示剑对底拿的爱情，以及他如何想办法娶她为妻，还由于涉及婚姻之爱的事物表示属灵的结合，所以我要从圣言证实，婚姻和涉及婚姻的事物并没有别的意思。启示录：
我们要欢喜快乐，将荣耀归给祂！因为羔羊的婚期到了，祂的妻子也自己预备好了。凡被请赴羔羊之婚筵的有福了！（启示录19:7，9）
又：
我看见圣城新耶路撒冷由神那里从天而降，预备好了，就如新妇妆饰整齐，等候丈夫。七位天使中有一位来同我说话，说，你来，我要将新妇，就是羔羊的妻，指示你。我在灵里被那天使带到一座又大又高的山上，他将那大城，就是由神那里从天而降的圣耶路撒冷指示我。（启示录21:2，9-10）
很明显，在上述经文中，涉及订婚和婚姻的话无非表示主与教会的结合，该结合通过真理与良善实现。因为“圣城”和“新耶路撒冷”无非表示教会。“城”表示教会的真理（参看402，2268，2449，2451，2712，2943，3216节），“耶路撒冷”表示属灵教会（402，2117，3654节）。
玛拉基书：
犹大人行事诡诈，并且在以色列和耶路撒冷中行一件可憎的事。因为犹大人亵渎耶和华的圣洁，因为他恋慕并娶了外邦神的女子。耶和华在你和你幼年的妻之间作见证，你以诡诈待她。（玛拉基书2:11，14）
“恋慕并娶了外邦神的女子”表示将人的自我与虚假，而非真理，也就是“幼年的妻”结合。
以西结书：
你拿你为我所生的儿女献给它们吞噬。你这淫行还算小吗？你正是你母亲的女儿，厌弃丈夫和儿女；你正是你姐妹的姐妹，厌弃丈夫和儿女。（以西结书16:20，45）
此处论述的是耶路撒冷的可憎之事，由于它们是邪恶与虚假的产物，故这一章通过与婚姻直接对立的那类事，也就是奸淫和淫行来描述这可憎之事。“她们所厌弃的丈夫”是指良善，“儿子”是指真理，“女儿”是指对这些真理的情感。
以赛亚书：
你这不怀孕、不生养的啊，要歌唱！你这未曾经过产难的要发声歌唱，扬声欢呼！因为凄凉独居者的儿女比已结婚者的儿女更多。你不再记念你寡居的羞辱，因为造你的是你的丈夫，万军之耶和华是祂的名；救赎你的是以色列的圣者，祂必称为全地之神。耶和华召你，如召被离弃灵里忧伤的妇女，就是幼年所娶被弃的妻。这是你神所说的。你所有的儿女都要受耶和华的教训，你的儿女必大享平安。（以赛亚书54:1，4-6，13）
由于“结婚”表示真理与良善，并良善与真理的结合，故明显可知“丈夫和妻子”、“儿女”、“寡居的”、“被弃”、“生养”、“产难”、“凄凉独居”、“不怀孕”分别表示什么；因为这些事物涉及婚姻。至于这些说法在灵义上是什么意思，这在解释部分已多次说明。
同一先知书：
我因锡安必不静默，为耶路撒冷必不息声。你必不再称为撇弃的；你的地也必称为已结婚的，因为耶和华喜悦你，你的地将要婚嫁。因为少年人怎样娶处女，你的众子也要照样娶你；新郎怎样喜悦新妇，你的神也要照样喜悦你。（以赛亚书62:1，4-5）
人若不了解圣言的内义，可能会以为圣言中的这类形像描述纯粹是打比方，和日常对话所用的许多比方一样，并且这就是为何将教会比作女儿、童女或处女、妻子，因而将信与仁的事物比作涉及婚姻事物的原因。但在圣言中，一切事物都是属灵和属天事物的代表，是真实的对应；因为圣言是从天上降下来的，并因从天上降下来，故就其源头而言，就是属于字义的一切事物所对应的神性属天和属灵事物。正因如此，涉及天上婚姻，也就是良善与真理的结合的事物落入与它们相对应的事物，因而落入涉及地上婚姻的事物。
也正因如此，主将天国，也就是祂在天上的国和在地上的国，即教会比作一个人，即“为他儿子摆设婚筵，请许多人来赴席”的王（马太福音22:2-14）；还比作“拿着灯出去迎接新郎的童女”（马太福音25:1-13）。主同样称那些属教会的人为“婚礼之子”：
耶稣说，新郎和婚礼之子同在的时候，婚礼之子岂能哀恸呢？但日子将到，新郎要离开他们，那时候他们就要禁食。（马太福音9:15）
由于同样的原因，对良善的情感和对真理的情感被称为“新郎和新妇的欢喜快乐”，因为天上的喜乐就出自这些情感，并居于它们里面。如以赛亚书：
你的众子要娶你；新郎怎样喜悦新妇，你的神耶和华也要照样喜悦你。（以赛亚书62:5）
耶利米书：
有欢喜的声音和快乐的声音、新郎的声音和新妇的声音，又有人的声音，说，你们要称谢耶和华，因耶和华本为善。（耶利米书33:11）
同一先知书：
那时，我必使犹大城邑中和耶路撒冷街上，欢喜的声音和快乐的声音、新郎的声音和新妇的声音都止息了，因为地必成为荒场。（耶利米书7:34；16:9；25:10）
启示录：
灯光在巴比伦中间决不能再照耀，新郎和新妇的声音，在你中间决不能再听见。（启示录18:23）.
由于地上的婚姻通过真正的婚姻之爱与天上的婚姻，也就是良善与真理的婚姻相对应，故在圣言中，涉及订婚和婚姻的律法完全对应于天上婚姻的属灵律法，如男人只能娶一位妻子的律法（马可福音10:2-8；路加福音16:18）；因为天上婚姻的情形乃是这样：良善只能与自己的真理结合，真理只能与自己的良善结合。良善若不与自己的真理，而是与其它真理结合，根本就无法被凝聚起来，而是会四分五裂，从而灭亡。在属灵教会，妻子代表良善，男人代表真理；而在属天教会，丈夫代表良善，妻子代表真理；这是一个奥秘，即：他们不仅代表这些事物，还在其一切实际活动中与它们相对应。
此外，旧约中涉及婚姻的律法以同样的方式对应于天上婚姻的律法，如出埃及记（21:7-11；22:16，17；34:16）、民数记（36:6）和申命记（7:3，4；22:28，29）的律法，以及亲密程度的禁令（利未记18:6-20）。蒙主的神性怜悯，这些将在别处分别予以论述。婚姻的程度和律法起源于真理与良善的律法，也就是属于天上婚姻并与其相关的律法；这一事实明显可见于以西结书：
祭司利未人不可娶寡妇和被休的妇人为妻，只可娶以色列家之种的处女，或为祭司遗留的寡妇的寡妇。（以西结书44:22）
此处论述的主题是圣城新耶路撒冷和天上的迦南；显然，这些就是主的国度及其教会。因此，“利未人”不是指利未人，“寡妇和被休的妇人”也不是指寡妇和被休的妇人，而是指它们与之相对应的那类事物。
Potts(1905-1910) 4434
4434. And his soul clave unto Dinah. That this signifies an inclination to conjunction, is evident from the signification of "his soul cleaving," as being an inclination. That it is to conjunction is evident, because in the internal sense the things which belong to conjugial love involve spiritual conjunction, which is that of truth with good, and of good with truth. The reason why in the internal sense the things which belong to conjugial love involve this conjunction, is that conjugial love derives its origin from the marriage of truth and good, and of good and truth (n. 2618, 2727-2729, 2737, 2803, 3132). Hence also the adulterations of good are meant in the Word by "adulteries," and the falsifications of truth by "whoredoms" (n. 2466, 2729, 2750, 3399). From all this it may be seen that by all that is related of Shechem and of Dinah in this chapter nothing else is meant in the internal sense than the conjunction of the truth represented by Shechem with the affection of truth represented by Dinah; thus that by the words "his soul clave unto Dinah" is signified an inclination to conjunction. [2] As in the whole of this chapter conjugial love toward Dinah is treated of, and how Shechem sought her for a woman, and as by the things of conjugial love there is signified spiritual conjunction, I may confirm from the Word that marriages and what belongs to them involve nothing else. In John:
Let us be glad and exult, and let us give the glory unto Him, because the wedding of the Lamb is come, and His wife hath made herself ready, as have they who are called unto the wedding supper of the Lamb (Rev. 19:7, 9). In the same:
I saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. One of the seven angels spoke with me, saying, Come, I will show thee the bride, the Lamb's wife; and he carried me away in the spirit upon a mountain great and high, and showed me the great city, the holy Jerusalem, coming down out of heaven from God (Rev. 21:2, 9-10);
that by what relates to betrothal and marriage naught else is here signified than the Lord's conjunction with the church, and this by means of truth and good, is very evident, for the "holy city" and the "New Jerusalem" are nothing else than the church. (That a "city" is the truth of the church may be seen above, n. 402, 2268, 2449, 2451, 2712, 2943, 3216; and that "Jerusalem" is the spiritual church, n. 402, 2117, 3654.) [3] In Malachi:
Judah hath dealt treacherously, and an abomination has been committed in Israel and in Jerusalem, for Judah hath profaned the holiness of Jehovah, because he hath loved and hath betrothed to him the daughter of a strange god. Jehovah hath borne witness between thee and the wife of thy youth, against whom thou hast dealt treacherously (Mal. 2:11, 14);
where "to love and betroth the daughter of a strange god" is to conjoin one's self with falsity instead of truth, which is the "wife of youth." [4] Ezekiel:
Thou hast taken thy sons and thy daughters whom thou hast borne unto Me, and hast sacrificed to devour them. Was there little of thy whoredoms? Thou art the daughter of thy mother, who loathes her husband and her sons; and thou art the sister of thy sisters who loathed their husbands and their sons (Ezek. 16:20, 45);
here the abominations of Jerusalem are treated of, which because they were from evils and falsities, are described in this chapter by such things as are contrary to marriages, namely, by adulteries and whoredoms. The "husbands whom they loathed" are goods; the "sons" are truths; and the "daughters" are the affections of these. [5] In Isaiah:
Sing, O barren one, that didst not bear, resound with singing and shout for joy that didst not travail, because more are the sons of the desolate than the sons of the married one. The reproach of thy widowhood shalt thou remember no more, because thy makers are thy husbands, Jehovah Zebaoth is His name, and thy Redeemer the Holy One of Israel, the God of the whole earth is He called; for as a woman forsaken and afflicted in spirit hath Jehovah called thee, and as a woman of youth when she is divorced, hath said thy God. All thy sons are taught of Jehovah, and much is the peace of thy sons (Isa. 54:1, 5-6, 13);
as by marriage is signified the conjunction of truth and good and of good and truth, it is evident what is signified by "husband and wife," by "sons and daughters," by "widows," by the "divorced," and by "bearing," "travailing," "being desolate," and "being barren;" for these things belong to marriage. What these signify in the spiritual sense has been frequently shown in the explications. [6] In the same:
For Zion's sake I will not be silent, and for Jerusalem's sake I will not rest; it shall no longer be said to thee, Forsaken one; but thy land shall be called The married one, for Jehovah shall be well pleased in thee, and thy land shall be married; because a young man shall marry a virgin, thy sons shall marry thee, and there shall be joy of the bridegroom over the bride, thy God shall rejoice over thee (Isa. 62:1, 4-5);
he who knows not the internal sense of the Word may suppose that such things in the Word are only comparisons, like many expressions in common speech, and that this is the reason why the church is compared to a daughter, to a virgin, and a wife; thus the things of faith and charity to those of marriage. But in the Word all things are representative of spiritual and celestial things, and are real correspondences; for the Word has come down from heaven, and because it has come down thence it is in its origin the Divine celestial and spiritual to which those things which belong to the sense of the letter correspond. Hence it is that the things of the heavenly marriage, which is the conjunction of good and truth, fall into such as correspond, thus into those which belong to marriages on earth. [7] Hence also it is that the Lord likened the kingdom of the heavens (that is, His kingdom in heaven, and His kingdom on earth which is the church) to a "man, a king, who made a wedding for his son, and invited many to it" (Matt. 22:2-14); and also to "ten virgins who took their lamps and went forth to meet the bridegroom" (Matt. 25:1-13). And the Lord likewise called those who are of the church "sons of the wedding":
Jesus said, Can the sons of the wedding mourn, so long as the bridegroom is with them? But the days will come when the bridegroom shall be taken away from them, and then will they fast (Matt. 9:15). [8] Hence also the affection of good and the affection of truth are called "the joy and gladness of the bridegroom and the bride," because heavenly joy is from and in these affections. As in Isaiah:
Thy sons shall marry thee, and there shall be the joy of the bridegroom over the bride, Jehovah thy God shall rejoice over thee (Isa. 62:5). In Jeremiah:
The voice of joy and the voice of gladness, and the voice of the bridegroom and the voice of the bride, the voice of them that say, Confess ye to Jehovah, because good is Jehovah (Jer. 33:11). In the same:
I will cause to cease from the cities of Judah and from the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, because the land shall go forth into a waste (Jer. 7:34; 16:9; 25:10). And in John:
The light of a lamp shall not shine in Babylon anymore, and the voice of the bridegroom and of the bride shall not be heard in her anymore (Rev. 18:23). [9] As through love truly conjugial marriages on earth correspond to the heavenly marriage, which is that of good and truth, therefore the laws delivered in the Word concerning betrothals and marriages wholly correspond to the spiritual laws of the heavenly marriage, as that they were to espouse only one wife (Mark 10:2-8; Luke 16:18); for such is the case in the heavenly marriage, namely, that good cannot be conjoined except with its own truth, and truth with its own good. If good were conjoined with any other truth than its own, it would not subsist at all, but would be rent asunder and so would perish. In the spiritual church the wife represents good and the man represents truth, but in the celestial church the husband represents good and the wife truth; and-what is a mystery-they not only represent, but also in all their activities correspond to them. [10] Moreover, the laws delivered in the Old Testament about marriages have in like manner a correspondence with the laws of the heavenly marriage, such as those in Exod. 21:7-11; 22:15, 16; 34:16; Num. 36:6; Deut. 7:3, 4; 22:28, 29, and also the laws about the forbidden degrees (Lev. 18:6-20); as regards each of which, of the Lord's Divine mercy elsewhere. That the degrees and laws of marriages have their origin in the laws of truth and good, which are those of the heavenly marriage, and bear relation to them, is manifest in Ezekiel:
The priests the Levites shall not take for their wives a widow nor her that is divorced, but virgins of the seed of the house of Israel and a widow that has been the widow of a priest shall they take (Ezek. 44:22);
the subject here treated of is the holy city New Jerusalem and the heavenly Canaan, and it is evident that these are the Lord's kingdom and His church. Consequently by "the Levites" are not signified Levites, nor by a "widow and her that is divorced" are there signified a widow and one who has been divorced, but the things to which these correspond.
Elliott(1983-1999) 4434
4434. 'And his soul clung to Dinah, [the daughter of Jacob]' means the inclination to be joined to it. This is clear from the meaning of 'the soul clinging' as an inclination. It is evident that an inclination to be joined is meant because things connected with conjugial love imply in the internal sense the joining together of truth and good, and of good and truth. The reason why things connected with conjugial love imply in the internal sense that spiritual joining together is that conjugial love has its origin in the marriage of truth and good and of good and truth, see 2618, 2727-2729, 2737, 2803, 3132. Consequently the adulteration of good is meant by an act of adultery, and the falsification of truth by an act of whoredom described in the Word, 2466, 2729, 2750, 3399. From these considerations it may be seen that all the details mentioned in this chapter concerning Shechem and Dinah mean nothing else in the internal sense than the joining of truth, represented by 'Shechem', to the affection for truth, represented by 'Dinah', so that the words 'his soul clung to Dinah' mean the inclination to be joined to this affection.
[2] Since the subject in the whole of this chapter is Shechem's love towards Dinah and how he sought to make her his wife, and since things connected with conjugial love mean spiritual joining together, let it now be established from the Word that marriages and things that have a connection with marriages do not imply anything else: In John,
Let us be glad and exult, and let us give glory to Him, for the time of the marriage of the Lamb has come, and His Wife has made herself ready. Blessed are those who have been called to the marriage supper of the Lamb. Rev 19:7, 9.
In the same book,
I saw the holy city, the new Jerusalem, coming down from God out of heaven prepared as a bride adorned for her husband. One of the seven angels spoke to me, saying, Come, I will show you the bride, the wife of the Lamb. He carried me away in the spirit onto a great and high mountain and showed me the great city, the holy Jerusalem, coming down out of heaven from God. Rev 21:2, 9, 10.
It is quite evident that betrothal and marriage in these places mean nothing other than the joining of the Lord to the Church, which is effected by means of truth and good. For 'the holy city' and 'the new Jerusalem' mean nothing other than the Church - 'city' meaning the truth of the Church, see 402, 2268, 2449, 2451, 2712, 2943, 3216, and 'Jerusalem' the spiritual Church, 402, 2117, 3654.
[3] In Malachi,
Judah has acted faithlessly, and abomination has been committed in Israel and in Jerusalem, for Judah has profaned the holiness of Jehovah, for he loved and married the daughter of a foreign god. Jehovah was a witness between you and the wife of your youth, against whom you have acted faithlessly. Mal 2:11, 14, 15.
'Loving and marrying the daughter of a foreign god' means joining oneself to falsity instead of truth, which is 'the wife of one's youth'.
[4] In Ezekiel,
You took your sons and your daughters whom you had borne to Me, and sacrificed them so as to be devoured. Was the matter of your acts of whoredom a small one? You are your mother's daughter who loathes her husband and her sons, and you are the sister of your sisters who loathed their husbands and their sons. Ezek 16:20, 45.
This refers to the abominations of Jerusalem which, because they were the product of evils and falsities, are described in this chapter by means of the kind of things that are the direct opposite of marriages, that is to say, acts of adultery and of whoredom. 'The husbands' whom they loathed are goods, 'the sons' truths, and 'the daughters' the affections for these.
[5] In Isaiah,
Sing, O barren one that did not bear; resound with singing and cry out for joy, O one that has not been in travail, for the sons of her that is desolate will be more than the sons of her that is married. You will not remember any more the reproach of your widowhood, for your Maker is your Husband,a Jehovah Zebaoth is His name, and your Redeemer, the Holy One of Israel, the God of the whole earth He is called. For Jehovah has called you like a woman forsaken and grieved in spirit, and a wife of youth when she is put away, said your God. All your sons are taught by Jehovah, and much is the peace of your sons. Isa 54:1, 4-6, 13.
Since 'a marriage' means the joining together of truth and good and of good and truth, one may see what is meant by husband and wife, sons and daughters, widows, women who have been put away, and by bearing, giving birth, being desolate, and being barren; for all these expressions have some connection with marriage. The meaning in the spiritual sense of each of these expressions has been shown many times in the explanatory sections.
[6] In the same prophet,
For Zion's sake I will not keep silent, and for Jerusalem's sake I will not rest. You will no more be called Deserted, but your land will be named Married, for Jehovah will take His pleasure in you, and your land will be married. Forasmuch as a young man will marry a virgin, your sons will marry you; and there will be the joy of a bridegroom over a bride, your God will rejoice over you. Isa 62:1, 4, 5.
Anyone unacquainted with the internal sense of the Word may suppose that such imagery in the Word is simply an employment of comparisons like many of those used in everyday speech, and that this is the reason why the Church is compared to a daughter, a virgin, and a wife, and so why matters of faith and charity are compared to things which have some connection with marriage. But in the Word everything is representative of that which is spiritual or celestial, and it is a real correspondence; for the Word has come down from heaven, and because it has come down from there it is in origin something Divinely celestial and spiritual, to which everything in the sense of the letter corresponds. Consequently things connected with the heavenly marriage, which is good and truth joined together, pass into those that correspond to them, and so into those which have some connection with marriages on earth.
[7] This also explains why the Lord likened the kingdom of heaven - that is, His kingdom in heaven and His kingdom on earth, which is the Church - to a certain king, who arranged a wedding for his son and invited many to it, Matt 22:2 and following verses, and also to ten virgins who took lamps and went out to meet the bridegroom, Matt 25:1 and following verses. The Lord also referred to those who belong to the Church as 'the sons of the wedding',
Jesus said, Can the sons of the wedding mourn as long as the bridegroom is with them? But the days will come when the bridegroom is taken away from them, and then they will fast. Matt 9:15.
[8] For the same reasons the affection for good and the affection for truth are called 'the joy and gladness of a bridegroom and bride', for heavenly joy is the product of those affections and resides within them, as in Isaiah,
Your sons will marry you; and there will be the joy of a bridegroom over a bride, Jehovah your God will rejoice over you. Isa 62:5.
In Jeremiah,
The voice of joy and the voice of gladness, and the voice of the bridegroom and the voice of the bride, the voice of those that say, Give thanksb to Jehovah, for Jehovah is good Jer 33:11.
In the same prophet,
I will make to cease from the cities of Judah and from the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, for the land will turn into a waste. Jer 7:34; 16:9; 25:10.
And in John,
The light of a lamp will not shine in Babylon any more, and the voice of the bridegroom and of the bride will not be heard in it any more. Rev 18:23.
[9] Since marriages on earth correspond through truly conjugial love to the heavenly marriage which is that of good and truth, the laws laid down in the Word concerning betrothals and marriages correspond completely to the spiritual laws of the heavenly marriage, such as the law that men were to marry one wife only, Mark 10:2-8; Luke 16:18; for in the case of the heavenly marriage the situation is that no good can be joined to any but its own truth, or truth to any but its own good. If joined to any truth other than its own, good could not possibly be held together but would be torn apart and so would perish. In the spiritual Church 'wife' (uxor) represents good and 'man' (vir) represents truth, but in the celestial Church 'husband' (maritus) represents good and 'wife' (uxor) truth. Furthermore - and this is an arcanum - they not only represent those things but also in actual fact correspond to them.
[10] The laws also concerning marriages which have been laid down in the Old Testament have in a similar way a correspondence with the laws of the heavenly marriage, such as those in Exod 21:7-11; 22:16, 17; 34:16; Num 36:6; Deut 7:3, 4; 22:28, 29; and also the laws about the forbidden degrees of affinity, Lev 18:6-20. In the Lord's Divine mercy these will be dealt with individually in some other place. The fact that the degrees and laws of marriages have their origin in the laws of truth and good which belong to the heavenly marriage and with which they correlate is evident in Ezekiel,
The priests the Levites shall not take as wives for themselves a widow or a woman that has been put away, but virgins from the seed of the house of Israel; only a widow who is the widow of a priest may they take. Ezek 44:22.
This refers to the holy city, the new Jerusalem, and to the heavenly Canaan which clearly mean the Lord's kingdom and His Church. Consequently 'the Levites' do not mean Levites, nor do 'a widow and a woman who has been put away' mean a widow and one put away, but the kind of things they correspond to.
Latin(1748-1756) 4434
4434. `Et adhaerebat anima illius in Dinam': quod significet propensionem ad conjunctionem, constat `a significatione `adhaerere anima' quod sit propensio; quod ad conjunctionem, patet quia quae amoris conjugialis sunt, in sensu interno involvunt conjunctionem spiritualem, quae est veri cum bono (c)ac boni cum vero; quod illa quae amoris conjugialis sunt, in sensu interno involvant conjunctionem illam, est causa quia amor conjugialis ex conjugio veri et boni ac boni et veri, ducit originem, videatur n. 2618, 2727-2729, 2737, 2803, 3132; inde quoque adulterationes boni intelliguntur per `adulteria,' et falsificationes veri per `scortationes' in Verbo, n. 2466, 2729, 2750, 3399; ex his {1} constare potest quod per omnia haec quae de Shechemo et (o)de Dinah in hoc capite memorantur, non aliud in sensu interno intelligatur quam conjunctio veri quae repraesentatur per `Shechemum,' cum affectione veri quae per `Dinam,' ita quod per haec verba, `Adhaerebat anima ejus in Dinam,' significetur propensio ad conjunctionem. [2] Quia in toto hoc capite agitur de amore Shechemi {2} erga Dinam, et quod ambiret illam in mulierem, et quia per illa quae amoris conjugialis sunt, significatur conjunctio spiritualis, licet ex Verbo confirmare quod conjugia et quae conjugiorum sunt, ibi non aliud involvant; apud Johannem, Gaudeamus et exsultemus, et demus gloriam Ipsi, quia venit tempus nuptiarum Agni, et Uxor Ipsius paravit se {3}... beati {4} qui ad cenam nuptiarum Agni vocati, Apoc. xix 7, 9:apud eundem, Vidi civitatem sanctam, Hierosolymam novam, descendentem a Deo e caelo, paratam sicut sponsam ornatam marito suo.... Unus de septem angelis... locutus est mecum, dicens, Veni, ostendam tibi sponsam, Agni uxorem; abstulit me in spiritu super montem magnum et altum, et ostendit mihi civitatem magnam, sanctam Hierosolymam descendentem e caelo a Deo, Apoc. xxi 2, 9, 10;
quod per sponsale et conjugiale hic non aliud significetur quam conjunctio Domini cum Ecclesia, et hoc per verum et bonum, patet manifeste; civitas enim sancta et Hierosolyma nova non aliud est quam Ecclesia; quod `civitas' sit Ecclesiae verum, videatur n. 402, 2268, (x)2449, 2451, 2712, 2943, 3216; quod {5} `Hierosolyma' sit Ecclesia spiritualis, n. 402, 2117, 3654: [3] apud Malachiam, Perfide egit Jehudah, et abominatio facta est in Israele, et in Hierosolyma, nam profanavit Jehudah sanctitatem Jehovae, quia amavit et desponsavit sibi filiam dei alieni.... Jehovah testificatus est inter te et inter uxorem juventutis tuae, contra quam tu perfide egisti, ii 11, 14, 15;
ubi `amare et desponsare filiam dei alieni' est conjungere se cum falso, loco veri quod est `uxor juventutis': [4] apud Ezechielem, Sumpsisti filios tuos et filias tuas, quas peperisti Mihi, et sacrificasti ad devorandum. Num parum de scortationibus tuis?... filia matris tuae tu fastidientis maritum suum et filios suos, et soror tu sororum tuarum, quae fastidiverunt maritos suos et filios suos, xvi 20, 45;
ibi de abominationibus Hierosolymae quae quia erant ex malis et falsis, describuntur in illo capite per talia quae conjugiis contraria sunt, scilicet per adulteria et scortationes; `mariti, quos fastidiverunt,' sunt bona, `filii' sunt vera, et `filiae' affectiones illorum: [5] apud Esaiam, Canta sterilis non pepererat, persona cantu et jubila non parturivit, quia multi filii desolatae prae filiis maritatae.... Opprobrii viduitatis tuae non recordaberis amplius, quia mariti tui factores tui, Jehovah Zebaoth nomen Ipsius, et Redemptor tuus Sanctus Israelis, Deus totius terrae vocatur: nam sicut mulierem relictam et afflictam spiritu vocavit te Jehovah, et mulierem juventutis cum repudiatur, dixit Deus tuus.... Omnes filii tui docti a Jehovah, et multa {6} pax filiorum tuorum, liv 1, [4], 5, 6, 13;
quia per `conjugium' significatur conjunctio veri et boni ac boni et veri, constare potest quid significatur per maritum et uxorem, per filios et filias, per viduas, (o)per repudiatas, perque parere, parturire, desolari, sterilis esse {7}, nam haec sunt conjugii; de singulis illis, quid in sensu spirituali significant {8}, in explicationibus multoties ostensum est: [6] apud eundem, Propter Zionem non tacebo, et propter Hierosolymam non quiescam,... non dicetur tibi amplius deserta,... sed terrae tuae vocabitur maritata, nam beneplacebit Jehovae in te, et terra tua maritabitur, quia maritabit juvenis virginem, maritabunt te filii tui, et gaudium sponsi super sponsa, gaudebit super te Deus tuus, lxii 1, 4, 5;
qui non sensum internum Verbi novit, opinari potest quod talia in Verbo solum sint comparativa qualia in sermone vulgari plura, et inde quod Ecclesia comparetur filiae, virgini, uxori, ita quae fidei et charitatis sunt, illis quae conjugii; sed in Verbo omnia sunt repraesentativa spiritualium et caelestium, et reales correspondentiae, descendit enim Verbum e caelo, et quia descendit inde, in sua origine est Divinum caeleste et spirituale, cui illa quae sunt sensus litterae correspondent; inde est quod quae conjugii caelestis sunt, quod est conjunctio boni et veri, cadant in correspondentia, ita in illa quae sunt conjugiorum in terra. [7] Inde quoque est quod Dominus assimilaverit regnum caelorum, hoc est, regnum Ipsius in caelo, et regnum Ipsius in terra quod est Ecclesia, cum Homine rege, qui fecit nuptias filio suo, ac invitavit plures ad illas, Matth. xxii 2 seq.:
et quoque cum Decem virginibus, quae accipientes lampadas, exiverunt in occursum sponsi, Matth. xxv 1 seq.:
et quoque Dominus illos qui ab Ecclesia vocavit filios nuptiarum, Dixit Jesus, Num possunt filii nuptiarum lugere, quamdiu cum illis est sponsus? venient vero dies, quando auferetur ab iis sponsus, et tunc jejunabunt, Matth. ix 15. [8] Inde quoque affectio boni et affectio veri dicitur `gaudium et laetitia sponsi et sponsae,' quia gaudium caeleste est ex affectionibus et in affectionibus illis; ut apud Esaiam, Maritabunt te filii tui, et erit gaudium sponsi super sponsa, gaudebit super te Jehovah Deus tuus, (x)lxii 5:
apud Jeremiam, Vox gaudii et vox laetitiae, et vox sponsi et vox sponsae, vox dicentium, Confitemini Jehovae, quia bonus Jehovah, xxxiii 11:
apud eundem, Cessare faciam ex urbibus Jehudae et ex plateis Hierosolymae vocem gaudii et vocem laetitiae, vocem sponsi et vocem sponsi, quia in vastitatem evadet terra, vii 34; xvi 9;
xxv 10:
et apud Johannem, Lux lucernae non lucebit in Babylone amplius, et vox sponsae et sponsae non audietur in illa amplius, Apoc. xviii (x)23. [9] Omnia conjugia in terra per amorem vere conjugialem correspondent conjugio caelesti quod est boni et veri, ideo leges in Verbo de desponsationibus et conjugiis latae prorsus correspondent legibus spiritualibus conjugii caelestis; ut quod `unam solum uxorem ducerent,' Marc. x 2-8; Luc. xvi 18; in conjugio enim caelesti se ita habet, nempe quod bonum non conjungi queat nisi suo vero, et verum suo bono; si alii vero quam suo, bonum nusquam subsisteret, sed distraheretur et sic periret; (s)`uxor' in {9} Ecclesia spirituali repraesentat bonum et `vir' repraesentat verum, at in Ecclesia caelesti `maritus' repraesentat bonum et `uxor' verum; et, quod arcanum, non solum illa repraesentant, sed etiam illis actualiter correspondent. {s} Leges quoque {10} quae de conjugiis latae sunt in Veteri Testamento similiter correspondentiam habent cum legibus conjugii caelestis, ut quae Exod. xxi 7-11; xxii 15, 16 [A.V. 16, 17]; xxxiv 16; Num. xxxv 16;
Deut. vii 3, 4; xxii 28, 29; et quoque leges de gradibus vetitis, Lev. xviii 6-20; de quibus singulis, ex Divina Domini Misericordia, alibi: quod {11} gradus {12} et leges conjugiorum ex legibus veri et boni quae sunt conjugii caelestis, ducant originem, et se ad illas referant, patet apud Ezechielem, Sacerdotes Levitae viduam aut repudiatam non accipient sibi in uxores, sed virgines de semine domus Israelis; et viduam quae fuerit vidua a sacerdote, accipient, xliv 22;
ibi agitur de civitate sancta Hierosolyma nova et de Canaane caelesti, quae quod sint regnum Domini et Ecclesia Ipsius, constat, proinde quod non per `Levitas' Levitae, nec per `viduam et repudiatam' vidua et repudiata, significentur, sed talia quibus correspondent.{13} @1 inde$ @2 conjugiali I. A's reading Shechemi seems correct, as it supplies the subject for ambiret. I's reading probably arose from confusion with amoris conjugiali in the next line.$ @3 seipsam$ @4 sicuti A, sicut I, probably a miscopying of beati, which all S's many other references to this text have.$ @5 i et$ @6 nulla I$ @7 i et per plura$ @8 significetur$ @9 i enim$ @10 etiam$ @11 remainder of [ ] is a marginal addition in A.$ @12 i etiam$ @13 et Hierosolyma nova, et evidenter de Regno Domini, quod non Levitae, nec vidua, nec repudiata, patet, sed quod talia quibus correspondent. Note that this is part of the `visions of God seen upon a very high mountain' (Ezek. xl 2).$