4728.“把他丢在一个坑里”表在虚假当中。这从“坑”的含义清楚可知，“坑”是指虚假。“坑”之所以表示虚假，是因为陷入虚假原则的人死后会在低地之下待很长一段时间，直到虚假从他们那里被移除，可以说被抛到一边。那些地方就被称为“坑”，凡到那里去的，都是诸如不得不经历消磨的那种人（1106-1113，2699，2701，2704节）。正因如此，“坑”在抽象意义上表示虚假。低地就在脚的正下方，是一个方圆不大的地区。死后，大多数人在被提入天堂之前，都留在这里。这个低地在圣言各处都有所提及。它下面就是消磨的地方，这些地方就被称为“坑”。在它们下面，并向周围延伸出很长一段距离之处，就是地狱
由此可在某种程度上明白何谓“地狱”、“低地”和“坑”；这些在圣言中都有所提及，如以赛亚书：
然而，你却被送下阴间，到坑中的极处。但你要从你的坟墓中被逐出，好像一根可憎的枝子，被杀之人的衣服，就是被剑刺透，坠落坑中石头那里的。（以赛亚书14:15，19）
这论及巴比伦王，他代表对真理的亵渎；因为“王”代表真理（1672，2015，2069，3009，4581节），“巴比伦”代表亵渎（1182，1326节）。“地狱”就是受到诅咒之人所在的地方，他们的诅咒好比“一根可憎的枝子”，又好比“被杀，就是被剑刺透，坠落坑中石头那里之人的衣服”。“被杀之人的衣服”表示遭到亵渎的真理；“被剑刺透的”表示真理在其中遭到毁灭的人；“坑”表示必被荒废或消磨的虚假；“石头”表示虚假的边界，它们也因此被称为“极处”，因为坑周围就是地狱。“衣服”表示真理（2576节）；故“被杀之人的衣服”表示遭到亵渎的真理，因为衣服上所沾的“血”表示遭到亵渎之物（1003节）。“被剑刺透的”表示真理在其中遭到毁灭的人（4503节）。由此也明显可知，没有内义，人绝无可能知道这些话是什么意思。
以西结书：
那时，我要叫你跟那些下阴坑的人一起下到古时的人那里；我就使你住在低层之地，在已荒凉之处，不跟那些下了阴坑的人住在一起；我也要在活人之地显荣耀。（以西结书26:20）
“那些下阴坑的人”表示那些被送去经历消磨的人；“不跟那些下了阴坑的人住在一起”表示摆脱虚假。
同一先知书：
好使水旁所有的树木都不因高大而自大，也不会使树干长到茂密的枝叶上，又使一切有水滋润的树都不得因高大而屹立。因为所有人都被交于死亡，交于世人中间的低地，到那些下坑的人那里。我把他扔下阴间，与那些下坑的人一起的时候，我就使列族因他坠落的响声而震动。并且伊甸的一切树，就是黎巴嫩得水滋润、最佳最美的树，都在低地受了安慰。（以西结书31:14，16）
这论及埃及，埃及表示知识，这知识凭自己进入信之秘密，也就是表示那些如此进入的人（1164，1165，1186节）。综上所述，清楚可知先知在此所提及的“阴间”（即地狱）、“坑”和“低地”是什么意思。若不从内义，人从其它任何地方都看不出“水旁的树木”、“伊甸的树”、“长到茂密枝叶上的树干”、“黎巴嫩最佳最美的树”和“一切有水滋润的树”表示什么。
又：
人子啊，你要为埃及群众哀号，又要将她和大有威力的列族女子，并下坑的人，都下到低地。亚述在那里，她的坟墓被交到坑的极处，他们都是被剑杀死的。（以西结书32:18，22-23）
从前面所给出的解释可以看出这些话是什么意思。诗篇：
耶和华啊，你曾把我的灵魂从阴间救上来，使我存活，不在下坑的人当中。（诗篇30:3）
又：
我算和下坑的人同列，如同无力的人一样。你把我放在低地的坑里，在黑暗地方，在深处。（诗篇88:4，6）
约拿书：
我下到山根，地的门闩将我永远关住。你却将我的性命从坑中拉上来。（约拿书2:6）
这论及主的试探，以及从它们当中解脱出来。“山根”表示最受诅咒之人所在之地，因为看似围绕他们的乌云就是“山”。
“坑”表示虚假的消磨，抽象意义上表示虚假；这一点在以赛亚书显得更清楚：
他们必被聚集，像俘虏被聚集于坑中，被关在监牢里；多日之后便被察罚。（以赛亚书24:22）
又：
欺压者的暴怒在哪里呢？被掳去的快得释放，必不死在坑中，也不会缺乏食物。（以赛亚书51:13-14）
以西结书：
看哪，我必使外邦人，就是列族中的强暴人临到你这里，他们必拔剑砍坏你用智慧得来的美物，亵渎你的荣光。他们必使你下坑，你必死在海中心，与被刺死的人一样。（以西结书28:7-8）
这论及推罗君王，他表示那些受虚假原则影响的人。
撒迦利亚书：
锡安的女子哪，应当大大喜乐！耶路撒冷的女子哪，应当发声！看哪，你的王来到你这里！他是公义的，谦谦和和地骑着驴，骑着驴驹，就是母驴的崽子。我因立约的血，将你中间被掳而囚的人，从无水的坑中释放出来。（撒迦利亚书9:9，11）
“无水的坑”表示没有丝毫真理在里面的虚假；正如接下来（创世记37:24）经上说，他们把约瑟丢在坑里，那坑是空的，里头没有水。诗篇：
耶和华啊，我向你呼求；我的磐石啊，不要向我缄默；倘若你向我缄默，我就跟那些下坑的人一样。（诗篇28:1）
又：
耶和华从荒芜的坑里、从淤泥中把我拉上来，使我的脚立在磐石上。（诗篇40:2）
又：
别让流水漫过我，别让深水吞灭我；别让阴坑在我以上合口。（诗篇69:15）
又：
他发出自己的话语医治他们，救他们脱离冥坑。（诗篇107:20）
“脱离冥坑”表示脱离虚假。又：
耶和华啊，求你速速应允我！我的灵耗尽，不要向我掩面，免得我像那些下坑的人一样。（诗篇143:7）
由于“坑”表示虚假，“瞎子”表示那些沉浸于虚假的人（2383节），故主说：
任凭他们吧！他们是瞎子的瞎眼领路人；若是瞎子领瞎子，两个人都要掉在坑里。（马太福音15:14；路加福音6:39）
先知耶利米也代表类似于约瑟所代表之物的某种事物，对此，他说：
他们就拿住耶利米，把他丢在护卫兵院中的坑里；他们用绳子将耶利米缒下去，下到无水的坑里。（耶利米书38:6）
也就是说，他们把神性真理扔在没有丝毫真理在里面的虚假当中。
Potts(1905-1910) 4728
4728. And cast him into one of the pits. That this signifies among falsities, is evident from the signification of "pits," as being falsities. That "pits" are falsities, is because men who have been in principles of falsity are after death kept awhile under the lower earth, until falsities have been removed from them, and as it were rejected to the sides. These places are called "pits," and those who go into them are such as must be in vastation (n. 1106-1113, 2699, 2701, 2704). It is for this reason that by "pits" in the abstract sense, are signified falsities. The lower earth is next under the feet and the region round about for a short distance. Here are most persons after death, before they are taken up into heaven. This earth is also frequently mentioned in the Word. Beneath it are the places of vastation, which are called "pits," and below them and round about for a considerable extent, are hells. [2] From this it is in some measure plain what is meant by "hell," what by the "lower earth," and what by a "pit," when mentioned in the Word, as in Isaiah:
Thou hast been brought down to hell, to the sides of the pit. Thou hast been cast forth out of thy grave like an abominable shoot, the raiment of those that are slain, thrust through with the sword, that go down to the stones of the pit (Isa. 14:15, 19);
speaking of the king of Babylon, by whom is represented the profanation of truth; for a "king" is truth (n. 1672, 2015, 2069, 3009, 4581), and "Babylon" profanation (n. 1182, 1326). "Hell" is where the damned are, and their damnation is compared to an abominable shoot, and to the raiment of those that are slain and thrust through with the sword, that go down to the stones of the pit. The "raiment of those that are slain" is truth profaned; "those thrust through with the sword" are they in whom truth has been extinguished; the "pit" is falsity which must be vastated; "stones" are the borders, whence also they are called the "sides," for round about the pits are hells. (That "raiment" is truth, see above, n. 2576; that the "raiment of those that are slain" is truth profaned, for the "blood" by which it is stained is what is profane, n. 1003; and that "those thrust through with a sword" are they in whom truth has been extinguished, n. 4503). From this it is also plain that without the internal sense it could not possibly be known what is here meant. [3] So too in Ezekiel:
When I shall bring thee down with them that descend into the pit, to the people of an age, and shall make thee to dwell in the earth of the lower regions, in desolations from an age, that thou dwell not with them that go down into the pit; then will I set adornment in the land of the living (Ezek. 26:20);
"they that descend into the pit" denote those who are sent into vastation; "not to dwell with them that go down into the pit" means to be delivered from falsities. [4] Again:
That none of all the trees of the waters exalt themselves for their stature, neither send their branch among the tangled boughs, nor stand over them for their height, all that drink water; they shall all be delivered unto death, to the lower earth in the midst of the sons of men, to them that go down into the pit. I will make the nations to shake at the sound of his ruin, when I make him go down into hell with them that go down into the pit; and all the trees of Eden, the choice and chief of Lebanon, all that drink waters, shall be comforted in the lower earth (Ezek. 31:14, 16);
this is said of Egypt, by which is signified the knowledge that of itself enters into the mysteries of faith, that is, those who so enter (n. 1164, 1165, 1186). From what has been said above it is clear what is signified by "hell," by the "pit," and by the "lower earth," which are here mentioned by the prophet; nor does it appear except from the internal sense what is signified by the "trees of the waters," the "trees of Eden," the "branch sent among the tangled boughs," the "choice and chief of Lebanon," and "all that drink waters." [5] Again:
Son of man, wail for the multitude of Egypt, and cause her to go down, even her, and the daughters of the august nations, unto the earth of the lower regions, with them that go down into the pit. Asshur is there, whose graves are set in the sides of the pit, all slain by the sword (Ezek. 32:18, 22-23);
the signification of which may be seen from what has been explained above. In David:
O Jehovah, Thou hast brought up my soul from hell; Thou hast kept me alive, from among them that go down into the pit (Ps. 30:3). Again:
I am accounted with them that go down into the pit; I am accounted as a man that hath no strength. Thou hast set me in a pit of the lower regions, in darkness, in the depths (Ps. 88:4, 6). In Jonah:
I went down to the cuttings off of the mountains; the bars of the earth were upon me forever; yet hast Thou brought up my life from the pit (Jonah 2:6);
where the subject treated of is the Lord's temptations, and deliverance from them. The "cuttings off of the mountains" are where the most damned are, the dark clouds which appear about them being the "mountains." [6] That a "pit" is the vastation of falsity, and in the abstract sense falsity, is still more evident in Isaiah:
They shall be gathered with a gathering as the bound to the pit, and shall be shut up in the prison; yet after a multitude of days shall they be visited (Isa. 24:22). Again:
Where is the anger of him that causeth straitness? He that leadeth forth shall hasten to open; and he shall not die at the pit, neither shall bread fail (Isa. 51:13-14). In Ezekiel:
Behold I bring strangers upon thee, the violent of the nations, who shall draw their swords upon the beauty of thy wisdom, and they shall profane thy brightness. They shall bring thee down into the pit, and thou shalt die the deaths of them that are pierced in the heart of the seas (Ezek. 28:7-8);
speaking of the prince of Tyre, by whom are signified those who are in principles of falsity. [7] In Zechariah:
Exult greatly, O daughter of Zion; sound, O daughter of Jerusalem; behold thy King cometh unto thee; He is just, wretched, and riding upon an ass, and upon a colt the foal of she-asses. By the blood of thy covenant I will send forth thy bound out of the pit wherein is no water (Zech. 9:9, 11);
where the "pit wherein is no water" denotes falsity in which there is nothing true; as also in what follows it is said that they cast Joseph into the pit, and the pit was empty, there was no water in it (Gen. 37:24). In David:
Unto thee O Jehovah will I cry, my Rock be not Thou silent unto me, lest if Thou be silent unto me I seem like them that go down into the pit (Ps. 28:1). Again:
Jehovah brought me up also out of a pit of vastation, out of the miry clay; and He set my feet upon a rock (Ps. 40:2). Let not the billow of waters overwhelm me, neither let the deep swallow me up, and let not the pit shut her mouth upon me (Ps. 69:15). [8] Again:
He sent His word, and healed them, and rescued them from their pits (Ps. 107:20);
"from their pits" denoting from falsities. Again:
Make haste, answer me, O Jehovah; my spirit is consumed, hide not Thy faces from me, lest I become like them that go down into the pit (Ps. 143:7). As a "pit" signifies falsity, and the "blind" signify those who are in falsities (n. 2383), the Lord therefore says, Let them alone; they are blind leaders of the blind, for if the blind lead the blind, both shall fall into a pit (Matt. 15:14; Luke 6:39). Something similar to what was represented by Joseph was also represented by Jeremiah the prophet, concerning which he says: They took Jeremiah, and cast him into the pit that was in the court of the guard; and they let down Jeremiah with cords, into the pit where was no water (Jer. 38:6);
that is, they rejected Divine truths among falsities in which was nothing of truth.
Elliott(1983-1999) 4728
4728. 'And let us throw him into one of the pits' means among falsities. This is clear from the meaning of 'pits' as falsities. The reason 'pits' means falsities is that people who are immersed in false assumptions are kept for a considerable time after death beneath the lower earth, until falsities have been removed from them and so to speak cast away to the sidelines. The places situated there are called pits. Those who go there are people who have to undergo vastation, dealt with in 1106-1113, 2699, 2701, 2704.a This is why by 'pits' in the abstract sense falsities are meant. The lower earth is directly below the feet, and is a region that does not extend to any great distance all around. There the majority stay after death before being raised up into heaven. Mention is also made of this lower earth in various places in the Word. Below it are places where vastation takes place, and they are called pits. Beneath these places and extending to quite a distance all around are the hells.
[2] From this one may have some idea of what is meant by hell, the lower earth, or the pit, when these are mentioned in the Word, as in Isaiah,
You have been sent down to hell, to the sides of the pit; you are cast out from your sepulchre like an abominable branch, a garment of the slain, those pierced by the sword, who go down to the stones of the pit. Isa 14: 15, 19.
This refers to the king of Babel, who represents the profanation of truth, for 'a king' represents truth, 1672, 2015, 2069, 3009, 4581, and 'Babel' profanation, 1182, 1326. 'Hell' is the place where the condemned are, and their state of condemnation is compared to 'an abominable branch' and 'a garment of the slain and of those pierced by the sword, who go down to the stones of the pit'. 'A garment of the slain' means truth that has been made profane; 'those pierced by the sword' means people among whom truth has been annihilated; 'the pit' means falsity that is to be laid waste, 'stones' the limits of that falsity, which are also therefore called 'the sides', for surrounding the pits there are the hells. 'A garment' means truth, 2576, and therefore 'a garment of the slain' means truth that has been made profane, for 'the blood' with which it has been stained means that which has been made profane, 1003. 'Those pierced by the sword' means those among whom truth has been annihilated, 4503. From all this it is also evident that without the internal sense one cannot by any means know what these things mean.
[3] In Ezekiel,
When I cause you to go down with those going down to the pit, to the people of old, and I cause you to dwell in the land of the lower ones, in the desolations from of old, so that you do not dwell with those going down to the pit, I will give beauty in the land of the living. Ezek 26:20.
'Those going down to the pit' stands for those who are made to undergo vastation. 'Not dwelling with those who go down to the pit' stands for being delivered from falsities.
[4] In the same prophet,
That none of all the trees by the waters may become arrogant because of their height nor send their trunk up among entangled boughs, and that none of all [the trees] that drink water may reach above them because of their height - all will be given over to death, to the lower earth in the midst of the sons of men, to those going down to the pit. At the sound of its crashing down I will make the nations tremble, when I cause him to go down into hell with those going down to the pit. And all the trees of Eden, the choicest and the most excellent of Lebanon, all those drinking water, will comfort themselves on the lower earth. Ezek 31:14, 16.
This refers to Egypt, meaning knowledge, which enters by itself into the mysteries of faith, that is, people who enter into them, 1164, 1165, 1186. What has been stated above makes plain the meaning of hell, the pit, and the lower earth mentioned at this point in the prophet. Nor from anywhere else than the internal sense can anyone see what is meant by 'the trees by the waters', 'the trees of Eden', 'the trunk sent up among entangled boughs', 'the choicest and the most excellent of Lebanon', and 'those drinking water'.
[5] In the same prophet,
Son of man, wail over the multitude of Egypt, and cause it and the daughters of magnificent nations to go down to the lower earth. with those going down into the pit. Asshur is there to whom graves have been given in the sides of the pit, all of them slain with the sword. Ezek 32:18, 22, 23.
What these words mean may be seen from the explanations given above. In David,
Jehovah, You have caused my soul to come up out of hell; You have caused me to live, out of those going down to the pit. Ps 30:3.
In the same author,
I have been reckoned with them going down to the pit; I have become as a man with no strength. You have put me in the pit of the lower ones, in darkness, in the depths. Ps 88:4, 6.
In Jonah,
I had gone down to the bottoms of the mountains; the bars of the land were upon me for ever. Nonetheless You brought up my life from the pit. Jonah 2:6.
This refers to the Lord's temptations, and to deliverance from them. 'The bottoms of the mountains' means where the most condemned are, for the gloomy dark clouds which seemingly surround them are mountains.
[6] As regards 'the pit' meaning falsity laid waste, and in the abstract sense falsity itself, this is clear in addition in Isaiah,
They will be gathered together, in a gathering as the bound for the pit, and they will be shut up in the dungeon; but after a multitude of days they will be visited. Isa 24:22.
In the same prophet,
Where is the anger of the oppressor? He that leads out will hasten to open, and he will not die at the pit; nor will bread fail. Isa. 51:13, 14.
In Ezekiel,
Behold, I am bringing strangers upon you, the violent of the nations, who will draw their swords against the loveliness of your wisdom, and they will profane your splendour. They will bring you down into the pit, and you will die the deaths of those slain in the heart of the seas. Ezek 28:7, 8.
This refers to the prince of Tyre, who means people under the influence of false assumptions.
[7] In Zechariah,
Exult greatly, O daughter of Zion! Make a noise, O daughter of Jerusalem! Behold, your King comes to you, just, meek, and riding on an ass, and on a colt, the young of she-asses. Through the blood of the covenant I will let out your bound ones from the pit in which there is no water. Zech 9:9, 11.
'The pit in which there is no water' stands for falsity that has no truth at all within it, as also in verse 24 below where it is said that they cast Joseph into the pit and the pit was empty, having no water in it. In David,
To You, O Jehovah, do I call; my rock, do not be silent to me, lest if You are silent to me I seem like those going down into the pit. Ps 28:1.
In the same author,
Jehovah caused me to come up out of the pit of VASTATION, out of the miry clay, and He set my feet upon a rock. Ps 40:2.
[8] In the same author,
Do not let the flow of waters rush over me, nor the deep swallow me up, nor the pit close its mouth over me. Ps 69:15.
In the same author,
He sent His word and healed them, and rescued them from their pits. Ps 107:20.
'From pits' stands for from falsities. In the same author,
Make haste, answer me, O Jehovah. My spirit is consumed. Do not hide Your face from me, lest I become like those going down into the pit. Ps 143:7.
Because 'a pit' means falsity, and 'the blind' those who are immersed in falsities, 2383, the Lord therefore says,
Let them alone; they are blind leaders of the blind. For if the blind leads the blind both will fall into a pit. Matt 15:13, 14; Luke 6:39.
Something similar to what was represented by Joseph was also represented by the prophet Jeremiah, who describes what happened to him as follows,
They took Jeremiah and cast him into the pit which was in the court of the guard, and let Jeremiah down by ropes into the pit where there was no water. Jer 38:6.
That is, they cast Divine Truths away among falsities that had no truth at all within them.
Latin(1748-1756) 4728
4728. `Et mittamus eum in unam fovearum': quod significet inter falsa, constat a significatione `fovearum' quod sint falsa; quod `foveae' sint falsa, est quia homines qui in principiis falsi fuerunt, post mortem sub inferiore terra aliquantum temporis teneantur, usque dum falsa ab illis amota fuerint et quasi ad latera rejecta; loca ibi vocantur `foveae'; qui illuc veniunt, sunt qui erunt {1} in vastatione, de qua n. 1106-1113, 2699, 2711, 2714 {2}; inde est quod per `foveas' in sensu abstracto significentur falsa; inferior terra est proxime sub pedibus ac regio circumcirca ad exiguam distantiam; ibi sunt plerique post mortem antequam elevantur in caelum; de hac {3} terra etiam passim memoratur in Verbo; sub illa sunt loca vastationis quae foveae vocantur; infra illa loca et circumcirca ad multam extensionem sunt inferna; [2] inde aliquantum patet quid infernum, quid inferior terra, et quid fovea, ubi memorantur in Verbo; ut apud Esaiam, Ad infernum demissus es, ad latera foveae;... projectus es e sepulcro tuo sicut surculus abominabilis; vestimentum occisorum, confossi gladio, qui descendunt ad lapides foveae, xiv 15, 19;ibi de rege Babelis, per quem repraesentatur profanatio veri; `rex' enim est verum, n. 1672, 2025, 2069, 3009, 4581, et `Babel' profanatio, n. 1182, 1326; `infernum' est ubi sunt damnati;
damnatio illorum comparatur `surculo abominabili', (c)ac `vestimento occisorum et confossorum gladio descendentium ad lapides foveae'; `vestimentum occisorum' est verum profanatum, `confossi gladio' sunt apud quos verum exstinctum est, `fovea' est falsum quod vastandum, `lapides' sunt termini {4}, inde etiam vocantur `latera', nam circumcirca foveas sunt inferna; quod `vestimentum' sit verum, n. 2576, {5} `vestimentum occisorum' (o)est verum profanatum, `sanguis' enim quo tinctum, est profanum, n. 1003; `confossi gladio' sunt apud quos verum exstinctum est, n. 4503; ex his etiam patet quod absque sensu interno nullatenus sciri possit quid haec sunt: [3] apud Ezechielem, Cum fecero descendere te cum descendentibus foveam ad populum saeculi, et habitare fecero te in terra inferiorum;
in desolationibus a saeculo cum descendentibus foveam ut non habites; tunc dabo decus in terra viventium, xxvi 20;
`descendentes foveam' pro illis qui mittuntur in vastationem; `non habitare cum illis qui descendunt {6} foveam' pro liberari a falsis: apud eundem, Ut non efferant se ob altitudinem suam omnes arbores aquarum, nec mittant ramum suum ad-inter implexa, nec stent super illis ob altitudinem suam omnes bibentes aquas; omnes tradentur morti ad terram inferiorem in medio filiorum hominis, ad descendentes foveam.... A sono ruinae ejus contremiscere faciam gentes, cum descendere fecero illum in infernum cum descendentibus foveam; et consolabuntur se in terra inferiore omnes arbores Edenis, selectio et praecipuum Libani, omnes bibentes aquas, xxxi 14, 16;
ibi de Aegypto per quam significatur scientia quae ex se in mysteria fidei intrat, hoc est, illi qui ita faciunt, n. 1164, 1165, 1186; ex supra dictis liquet quid per infernum, per foveam, et per terram inferiorem quae ibi apud Prophetam memorantur, significatur, nec aliunde quam ex sensu interno patet quid per arbores aquarum, per arbores Edenis, per ramum missum ad-inter implexa, per electionem {7} et praecipuum Libani, et per bibentes aquas: [5] apud eundem, Fili hominis, plange super multitudine Aegypti, et descendere fac illam ipsam et filias gentium magnificarum ad terram inferiorum cum, descendentibus foveam.... Ibi Asshur,... cui data sunt sepulcra in lateribus foveae,... omnes confossi gladio, xxxii 18: [22,] 23;
haec quid sint, ab illis quae supra explicata sunt, constare potest: apud Davidem, Jehovah, ascendere fecisti ex inferno animam meam, vivificasti me ex descendentibus foveam, Ps. xxx 4 [A. V. 3]:
apud eundem, Reputatus sum cum descendentibus foveam; factus {8} sum sicut vir non robur;... posuisti me in fovea inferiorum, in tenebris, in profunditatibus, Ps. lxxxviii 5, 7 [A. V. 4, 6]:
apud Jonam, Ad excisiones montium descenderam, terrae vectes super me in aeternum, nihilominus ascendere fecisti e fovea vitam, ii 7 [A.V. 6];
ibi de tentationibus Domini, et liberatione ab illis; `excisiones montium' sunt ubi damnatissimi, nimbi enim caliginosi, (o)qui circum illos apparent, sunt {9} montes. [6] Quod `fovea' sit vastatio falsi, et in sensu abstracto falsum, porro constat apud Esaiam, Colligentur collectione vinctus ad foveam, et claudentur {10} in claustro, post tamen multitudinem dierum visitabuntur, xxiv 22:
apud eundem, Ubi ira angustatoris? Festinabit educens ad aperiendum, et non morietur ad foveam, nec deficiet panis, li [13], 14:
apud Ezechielem, Ecce ego adducens super te alienos, violentos gentium, qui evaginabunt gladios suos super pulchritudinem sapientiae tuae, et profanabunt splendorem tuum, in foveam demittent te, et morieris mortibus confossorum in corde marium, xxviii 7, 8 ibi de principe Tyri, per quem significantur qui in principiis falsi (o)sunt: [7] apud Zachariam, Exsulta valde filia Zionis, clange filia Hierosolymae, ecce Rex tuus venit tibi justus,... miser et equitans super asino, et super pullo filio asinarum:... per sanguinem foederis emittam vinctos tuos e fovea in qua nulla aqua, ix [9,] 11;
`fovea in qua nulla aqua' pro falso in quo nihil verum, ut quoque in sequentibus dicitur `quod miserint Josephum in foveam, et fovea vacua nulla in illa aqua,' vers. 24: apud Davidem, Ad Te Jehovah clamo, petra mea, ne sileas a me, ne forte sileas a me, et similis videar descendentibus in foveam, Ps. xxviii 1:
apud eundem, Jehovah fecit ascendere e fovea VASTATIONIS, e caeno luti, et constituit super petra pedes meos, Ps. xl 3 [A. V. 2]:
[8] apud eundem, Ne obruat me fluctus aquarum, nec absorbeat me profunditas {11}, nec claudat super me fovea os suum, Ps. lxix 16 [A.V. 15]:
apud eundem, Misit verbum Suum, et sanavit eos, et eripuit eos ex foveis eorum, Ps. cvii 20;
`ex foveis' pro ex falsis: apud eundem, Festina, responde mihi Jehovah, consumptus est spiritus meus, ne abscondas facies Tuas a me, ut similis fiam descendentibus in foveam, Ps. cxliii 7. Quia `fovea' significat falsum, et `caeci' illos qui in falsis sunt, n. 2383, (o)ideo Dominus dicit, Sinite eos, duces caeci sunt caecorum, caecus enim caecum si duxerit, ambo in foveam cadent, Matth. xv 13, 14;
Luc. vi 39. Simile quod per Josephum, etiam repraesentatum est per Jeremiam prophetam, de qua re {12} ipse ita, Sumpserunt Jeremiam, et projecerunt illum in {13} foveam quae in atrio custodiae, et dimiserunt Jeremiam per funes in foveam ubi nulla aqua, xxxviii 6;
hoc est, rejecerunt Divina Vera inter falsa in quibus nihil veri. @1 dicuntur esse$ @2 So A and I, but 2711 is clearly incorrect. T suggests 2712, but 2701 and 2704 seem more likely. See Index subjects Regeneratio and Vastatio.$ @3 haec$ @4 i ejus$ @5 i inde$ @6 i in$ @7 Cf. 4715$ @8 reputatus I$ @9 sicut$ @10 claudent AI$ @11 I has nec absorbeat me profunditates, A the same though absorbeat might be absorbent. Sch as above and as Heb. Possibly confused with Heb for `depths' which occurs in preceding verse.$ @12 quo$ @13 ad$