4876.“和你手里的杖”表通过它的能力，也就是通过这个真理。这从“杖”和“手”的含义清楚可知：“杖”是指能力，如下文所述；“手”也是指能力（878，3091，3387，3563节）。经上之所以说“你手里的杖”，是因为所表示的是那真理，也就是诸如属于犹太民族宗教表象的最低级真理的能力，该宗教表象在此由“犹大”来表示。关于能力属于真理，可参看前文（3091，3563节）。“杖”（或棍、棒）在圣言中经常被提及，然而令人惊讶的是，如今几乎没有人知道它代表灵界的某种东西；如当摩西被吩咐时，每行一个神迹，他就要举起他的杖，由此行出神迹。这在外邦人当中也是为人所知的，这一点从他们的神话故事明显看出来，其中杖就被归给了魔法师。“杖”之所以表示能力，是因为它是一种支撑物；它支撑手和臂，并通过它们支撑整个身体。正因如此，杖具有它直接给予支撑的那个部位，也就是手和臂的含义；而在圣言中，这二者都表示真理的能力。此外，手和臂对应于大人中的这种能力，这一点可见于各章末尾。
如刚才所述，从关于摩西的记载明显看出，“杖”代表能力。因为祂被吩咐拿一根杖，好行神迹；于是，他手里拿着神的杖（出埃及记4:17，20）；当举杖击打时，埃及的水就变成血（出埃及记7:15，19，20）；当杖伸在河以上时，青蛙便上来（出埃及记8:1-11）；当杖击打尘土时，尘土就变成了虱子（出埃及记8:16-20）；当杖被伸向天时，便有了冰雹（出埃及记9:23）；当杖被伸向埃及地时，蝗虫就上来（出埃及记10:3-21）。由于表示能力的“手”先出现，杖只是手的工具，所以当摩西伸出手时，也有神迹行出（出埃及记10:12，13）。当他伸手向天时，埃及地便有黑暗（出埃及记10:21-22）；当他伸手向红海时，海便因东风成了干地，再伸手，海水仍旧复原（出埃及记14:21，26，27）。
此外，当用杖击打何烈的磐石时，便有水流出来（出埃及记17:5，6；民数记20:7-10）。当约书亚与亚玛力人争战时：
摩西对约书亚说，你为我们选出人来，出去和亚玛力人争战；明天我手里要拿着神的杖，站在山冈顶上。摩西何时举手，以色列人就得胜；何时垂手，亚玛力人就得胜。（出埃及记17:9，11）
从这些经文很明显地看出，“杖”和手一样代表能力，在至高意义上代表主的神性全能。还能明显看出，那时代表构成教会的外在；内在，就是诸如存在于天堂的属灵和属天事物，与它们相对应；它们的功效便出自这种对应。由此也明显看出那些认为能力已被注入杖或摩西之手的人何等荒谬、疯狂。
就灵义而言，“杖”是指能力，这层含义也可从先知书的许多地方明显看出来，如以赛亚书：
看哪，主万军之耶和华从耶路撒冷夺去杖与梃，就是整个粮杖，整个水杖（以赛亚书3:1）
“粮杖”表示由爱之良善所提供的支撑和能力；“水杖”表示由信之真理所提供的支撑和能力。因为“粮”表示爱之良善（参看276，680，2165，2177，3464，3478，3735，3813，4211，4217，4735节）；“水”表示信之真理（28，680，739，2702，3058，3424节）。以西结书（4:16；5:16；14:13）和诗篇（105:16）所提到“粮杖”具有同样的含义。
此外，在以赛亚书：
主万军之耶和华如此说，住锡安我的百姓啊，亚述王虽然用棍击打你，又照埃及的样子举杖攻击你，你却不要怕他。耶和华要举起鞭子来攻击他，好像在俄立磐石那里杀戮米甸人一样。祂的杖要伸到海上，祂必把杖举起，像在埃及一样。（以赛亚书10:24，26）
此处“杖”表示由推理和记忆知识所提供的能力，诸如那些基于记忆知识推理反对信之真理，要么歪曲它们，要么把它们贬得一文不值之人的能力。这一点就由亚述要用来击打的“棍”和他照埃及的样子所举起的“杖”来表示。“亚述”表示推理（参看1186节），“埃及”表示记忆知识（1164，1165，1186，1462节）。
在撒迦利亚书也一样：
亚述的骄傲必被击落，埃及的权杖必然灭没。（撒迦利亚书10:11）
以赛亚书：
你倚靠这压伤的苇杖，倚靠埃及；人若靠这杖，它就会插进他的手，把手刺透。（以赛亚书36:6）
“埃及”表示记忆知识，如前所述；从记忆知识所得来的属灵事物的能力就由“压伤的苇杖”来表示；它所插进并刺透的“手”表示从圣言所得来的能力。同一先知书：
耶和华折断了恶人的杖、统治者的棒。（以赛亚书14:5）
此处“杖”和“棒”明显表示能力。
耶利米书：
凡在摩押四围的，你们都要为她悲伤说，那结实的杖和那美好的棍，何竟折断了呢？（耶利米书48:17）
“结实的杖”表示从良善所得来的能力，“美好的棍”表示从真理所得来的杖。
何西阿书：
我的子民求问木头，让木杖回应他们；因为淫荡的灵使他们失迷。（何西阿书4:12）
“求问木头”表示请教邪恶；“木杖回应”表示虚假便由此产生的事实，其能力源于它们所确认的邪恶；“淫荡的灵”表示由邪恶产生的虚假生活。诗篇：
我虽然行过死荫的幽谷，也不怕遭害，因为你与我同在；你的棍你的杖，都安慰我。（诗篇23:4）
“你的棍你的杖”表示神性真理与良善，它们拥有能力。又：
恶人的杖不常落在义人的分上。（诗篇125:3）
又：
你必用铁杖打破他们；你必摔碎他们如同窑匠的瓦器（诗篇2:9）
“铁杖”表示属世层里面的属灵真理的能力，因为拥有属灵真理在里面的一切属世真理都拥有能力；“铁”表示属世真理（425，426节）。在启示录也是如此：
那得胜又遵守我命令到底的，我要赐给他权柄制伏列族。他必用铁杖辖管他们，将他们如同窑户的瓦器打得粉碎。（启示录2:26-27；以及12:5；19:15）
由于“杖”（或棍、棒）代表真理的能力，也就是通过真理来表达的良善的能力，所以王拥有权杖；这些权杖的形状就像短棒；因为王代表主的真理，而王权本身表示神性真理（1672，1728，2015，2069，3670，4581节）。权杖表示属于他们的能力，但不是因为他们地位高，而是因为那必掌权的真理；并且这真理必是基于良善的真理，而非其它真理，因而主要是神性真理，在基督徒当中就是主，一切神性真理的源头。
Potts(1905-1910) 4876
4876. And thy staff that is in thy hand. That this signifies by means of its power, that is, of that truth, is evident from the signification of a "staff," as being power, of which presently; and from the signification of a "hand," as being also power (n. 878, 3091, 3387, 3563). It is said "that is in thy hand," because the power of that lowest truth is signified such as belonged to the religiosity of the Jewish nation, which here is "Judah." That power is predicated of truth may be seen above (n. 3091, 3563). A "staff" is frequently mentioned in the Word, and it is surprising that scarcely anyone at this day knows that anything in the spiritual world was represented by it, as where Moses was commanded that whenever miracles were wrought, he was to lift up his staff, and thereby they were wrought. This was known among Gentiles also, as is evident from their fabulous tales in which staffs are ascribed to magicians. That a "staff" signifies power, is because it is a support; for it supports the hand and arm, and through them the whole body; wherefore a staff takes on the signification of the part which it immediately supports, that is, the hand and arm, by both of which in the Word is signified the power of truth. Moreover, it will be seen at the end of the chapters that in the Grand Man the hand and arm correspond to this power. [2] That by a staff was represented power, appears, as just said, from what is related of Moses, in that he was commanded to take a staff (or rod), with which he was to do miracles; and that he took the rod of God in his hand (Exod. 4:17, 20); that when smitten by the rod, the waters in Egypt became blood (Exod. 7:15, 19, 20); that when the rod was stretched out over the streams, frogs came up (Exod. 8:1-11); that when the dust was smitten by the rod, it became lice (Exod. 8:16-20); that when the rod was stretched out toward heaven, there was hail (Exod. 9:23); and that when the rod was stretched out over the land, locusts came up (Exod. 10:3-21). As the hand is the principal, by which power is signified, and a rod is the instrumental, therefore miracles were also wrought when his hand was stretched forth (Exod. 10:12, 13); when his hand was stretched forth toward heaven, there was thick darkness over the land of Egypt (Exod. 10:21-22); and when his hand was stretched forth over the sea Suph, by an east wind the sea was made dry land; and on again stretching forth his hand, the waters returned (Exod. 14:21, 26, 27). [3] Moreover, when the rock of Horeb was smitten with the rod, waters flowed out (Exod. 17:5, 6; Num. 20:7-10). When Joshua fought against Amalek, "Moses said unto Joshua, Choose us out men, and go out, fight with Amalek; tomorrow I will stand on the top of the hill with the rod of God in my hand. And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed" (Exod. 17:9, 11). From these passages it is very evident that a rod or staff, like the hand, represented power, and in the supreme sense the Divine omnipotence of the Lord; and it is also evident that at that time representatives constituted the externals of the church; and that the internals, which are spiritual and celestial things such as are in heaven, corresponded to them; and that from this came their efficacy. From this it is also plain how irrational those are who believe that there was any power infused into the staff or the hand of Moses. [4] That in the spiritual sense, a "staff" is power, appears also from many passages in the prophets, as in Isaiah: Behold the Lord Jehovah Zebaoth doth take away from Jerusalem staff and stay, the whole staff of bread, and the whole staff of water (Isa. 3:1); the "staff of bread" denotes support and power from the good of love, and the "staff of water," support and power from the truth of faith. That "bread" is the good of love may be seen above (n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735); and that "water" is the truth of faith (n. 28, 680, 739, 2702, 3058, 3424). The "staff of bread" is mentioned in like manner in Ezekiel (Ezek. 4:16; 5:16; 14:13; and Ps. 105:16). [5] Again in Isaiah:
Thus said the Lord Jehovih Zebaoth, O My people that dwellest in Zion, be not afraid of Asshur, who shall smite thee with a rod, and shall lift up his staff upon thee, in the way of Egypt. Jehovah shall stir up against him a scourge, as in the plague of Midian at the rock of Oreb; and his staff shall be over the sea, and he shall lift it up in the way of Egypt (Isa. 10:24, 26);
where "staff" denotes power from reasoning and memory-knowledge, such as is the power of those who reason from memory-knowledges against the truths of faith, and either pervert them or make them of no account. This is signified by the "rod" with which Asshur shall smite, and by the "staff" which he shall lift up in the way of Egypt. That by "Asshur" is meant reasoning may be seen above (n. 1186); and that by "Egypt" is meant memory-knowledge (n. 1164, 1165, 1186, 1462). [6] In like manner in Zechariah:
The pride of Assyria shall be brought down, and the staff of Egypt shall depart away (Zech. 10:11). In Isaiah:
Thou hast trusted on the staff of a bruised reed, even upon Egypt; whereon if a man lean it will go into his hand and pierce it (Isa. 36:6);
"Egypt" denotes memory-knowledges, as above; power from them in spiritual things is the "staff of a bruised reed;" the "hand" which it goes into and pierces, is power from the Word. Again:
Jehovah hath broken the staff of the wicked, the rod of the rulers (Isa. 14:5);
where "staff" and "rod" manifestly denote power. [7] In Jeremiah:
Grieve, all ye circuits of Moab, and say, How is the staff of strength broken, the staff of beauty (Jer. 48:17);
the "staff of strength" denotes power from good, and the "staff of beauty" power from truth. [8] In Hosea:
My people interrogate their wood, and their staff will answer them; for the spirit of whoredom hath led them astray (Hos. 4:12);
"interrogating wood" means consulting evils; the "staff answering" means that falsity is thence, which has power from the evil which they confirm; the "spirit of whoredom" denotes a life of falsity from evil. In David:
Yea, when I walk in the valley of shadow, I will fear not evil to me; for Thou art with me; Thy rod and Thy staff comfort me (Ps. 23:4);
"Thy rod and Thy staff" denote the Divine truth and good, which have power. Again:
The staff of wickedness shall not rest upon the lot of the just (Ps. 125:3). [9] Again:
Thou shalt crush them with a rod of iron; thou shalt scatter them like a potter's vessels (Ps. 2:9);
a "rod of iron" denotes the power of spiritual truth in natural, for all natural truth in which there is spiritual truth has power; "iron" is natural truth (n. 425, 426). So also in Revelation:
He that overcometh, and keepeth My works unto the end, to him will I give power over the nations; that he may pasture them with a rod of iron; as the vessels of a potter shall they be broken to shivers (Rev. 2:26-27; and also 12:5; 19:15). [10] Because a staff represented the power of truth, that is, the power of good through truth, therefore kings had scepters, which were made like short staffs; for by kings the Lord is represented as to truth, the Divine truth being the royalty itself (n. 1672, 1728, 2015, 2069, 3670, 4581). The scepter signifies the power belonging to them, not by dignity, but by the truth which should rule, and no other truth than that which is from good; thus principally the Divine truth, and with Christians the Lord, from whom is all Divine truth.
Elliott(1983-1999) 4876
4876. 'And your rod which is in your hand' means through the power of this, that is, of this truth. This is clear from the meaning of 'a rod' as power, dealt with below; and from the meaning of 'the hand' too as power, dealt with in 876, 3091, 3387, 3563. The phrase 'which is in your hand' is used because the power of that truth, namely lowest truth, is meant, like that present with the semblance of religion among the Jewish nation, meant here by 'Judah'. Regarding the attribution of power to truth, see 3091, 3563. Frequent mention is made in the Word of 'a rod', yet surprisingly few at the present day know that something in the spiritual world was represented by it, as for instance when Moses was commanded, every time a miracle was performed, to lift up his rod and so it was accomplished. The existence of such knowledge even among gentiles may be recognized from their myths in which rods are assigned to magicians. The reason 'a rod' means power is that it is a support, for it gives support to the hand and arm, and through these to the whole body. This being so, a rod takes on the meaning of the part to which it immediately gives support, namely that of the hand and the arm, both of which mean in the Word the power of truth. Also, the hand and arm correspond to that power in the Grand Man, as will be seen at the ends of chapters.
[2] That 'a rod' represented power is evident, as has been stated, from what is recorded about Moses,
He was commanded to take a rod and use it to perform miracles; so he took the rod of God in his hand. Exod 4:17, 20.
When the waters in Egypt were struck with the rod, they turned to blood. Exod 7:15, 19.
When the rod was stretched out over the streams, frogs came forth. Exod 8:5-15.
When the dust was struck by the use of the rod, it turned into lice. Exod 8:16-20.
When the rod was stretched out towards heaven, hail fell. Exod 9:23.
When the rod was stretched out over the earth, locusts came forth. Exod 10:3-21.
Since 'the hand', which means power, comes first, while 'a rod' is merely its instrument, the following references to 'the hand' also occur:
The miracles happened when Moses' hand was stretched out. Exod 10:12, 13. When he stretched out his hand towards heaven, thick darkness came over the land of Egypt. Exod 10:21, 22. When he stretched out his hand over the Sea Suph, an east wind made the sea dry land; and when again he stretched out his hand, the waters returned. Exod 14:21, 26, 27.
[3] Reference is in addition made to the rod being used to strike the rock at Horeb, after which water flowed out, Exod 17:5, 6; Num 20:7-10. Also, when Joshua was about to fight against Amalek,
Moses said to Joshua, Choose men for us, and go out, fight with Amalek; tomorrow I will stand on the top of the hill, with God's rod in my hand. And it happened, that when Moses lifted up his hand, Israel prevailed, and when he let down his hand Amalek prevailed. Exod 17:9-11.
From these references it is quite plain that 'a rod', like the hand, represented power, and in the highest sense the Lord's Divine almighty power. It is also evident that at that time representatives constituted the external features of the Church, and that its internal features - which were spiritual and celestial realities such as exist in heaven - corresponded to those external ones, which owed their efficacy to that correspondence. From this it is also evident how crazy those people are who believe that power had been infused into and therefore dwelt in Moses' rod or hand.
[4] The meaning in the spiritual sense of 'a rod' as power is also evident from many places in the Prophets, as in Isaiah,
Behold, the Lord Jehovah Zebaoth is taking away from Jerusalem rod and stay, the whole rod of bread, and the whole rod of water. Isa 3:1.
'The rod of bread' stands for the support and power provided by the good of love, 'the rod of water' for the support and power provided by the truth of faith. For 'bread' means the good of love, see 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735; and 'water' the truth of faith' 28, 680, 739, 2702, 3058, 3424. 'The rod of bread' is used with a similar meaning in Ezekiel 4:16; 5:16; 14:13; Ps 105:16.
[5] In addition to this, in Isaiah,
The Lord, Jehovih Zebaoth, said, Do not be afraid - O My people, inhabitant of Zion - of Asshur, who win smite you with a stick and will lift up the rod over you in the way of Egypt. Jehovah will lift up the scourge against him, as when Midian was smitten in the rock of Oreb, and his rod will be over the sea, which he will lift up in the way of Egypt. Isa 10:24, 26.
Here 'the rod' stands for power provided by reasoning and knowledge, like that which those people possess who, with ideas based on factual knowledge, reason against the truths of faith and pervert these or else treat them as worthless. This is what is meant by 'the stick with which Asshur will smite' and by 'the rod which he will lift up in the way of Egypt'. For 'Asshur' means reasoning, see 1186, and 'Egypt' knowledge, 1164, 1165, 1186, 1462.
[6] Similarly in Zechariah,
The pride of Asshur will be thrown down, and the rod of Egypt will depart. Zech 10:11.
In Isaiah,
You relied on the rod of a bruised reed, on Egypt, which, when anyone leans on it, goes into his hand and pierces it. Isa 36:6.
'Egypt' stands for factual knowledge, as above; and power in spiritual things which is received from that knowledge is meant by 'the rod of a bruised reed'. By 'the hand which it enters and pierces' is meant power received from the Word. In the same prophet,
Jehovah has broken the rod of the wicked, the stick of those who have dominion. Isa 14:5
'The rod' and 'the stick' plainly stand for power.
[7] In Jeremiah,
Grieve, all regions surrounding Moab; say, How is the rod of strength, the rod of beauty, broken! Jer 48:17.
'The rod of strength' stands for power received from good, and 'the rod of beauty' for power received from truth.
[8] In Hosea,
My people enquire of their piece of wood, and their rod gives them a reply, for the spirit of whoredom has led them astray. Hosea 4:12.
'Inquiring of a piece of wood' stands for consulting evils, 'the rod gives reply' for the fact that falsity results from these, its power being derived from the evil to which they give support. 'The spirit of whoredom' stands for the life of falsity resulting from evil. In David,
Even when I walk in the valley of the shadow I will fear no evil; for You are with me; Your stick and Your rod comfort me. Ps 23:4.
'Your stick and your rod' stands for Divine truth and good, which have power. In the same author,
The rod of the wicked will not rest on the lot of the righteous. Ps 125:3.
[9] In the same author,
You will break them in pieces with a stick of iron, you will dash them in pieces like a potter's vessel. Ps 2:9.
'A stick of iron' stands for the power of spiritual truth within the natural, for all natural truth that has spiritual truth present within it possesses power. 'Iron' means natural truth, 425, 426. Similarly in John,
He who overcomes, and keeps My works until the end, to him I will give power over the nations to rulea them untie a stick of iron as when earthen pots are broken in pieces. Rev 2:26, 27. (Also Rev 12:5; 19:15.)The sceptre means the power which is theirs not by virtue of their high position but of truth which must reign. Nor must this be any other kind of truth than that which is grounded in good, and so is primarily Divine Truth, and among Christians is the Lord, the source of all Divine Truth.[10] Because 'a rod' represented the power of truth, that is, the power of good expressed by means of truth, kings therefore had sceptres; and those sceptres were shaped like short rods. For kings represent the Lord as regards truth, while kingship itself means Divine Truth, 1672, 1728, 2015, 2069, 3670, 4581.
Latin(1748-1756) 4876
4876. `Et baculum tuum qui in manu tua': quod significet per potentiam ejus seu illius veri, constat ex significatione `baculi' quod sit potentia, de qua sequitur; et ex significatione `manus' quod etiam sit potentia, de qua n. 876, 3091, 3387, 3563; `qui in manu tua' dicitur quia significatur potentia illius veri, nempe infimi, quale religioso gentis Judaicae, quae hic Jehudah; quod potentia praedicetur de vero, videatur n. 3091, 3563. Multoties in Verbo {1}memoratur `baculus', et mirum quod vix aliquis hodie sciat quod aliquid i spirituali mundo per illum repraesentatum sit, sicuti quod Moses jussus sit quoties miracula fiebant, ut baculum tolleret, et quod etiam sic facta sint: quod id {2} notum fuerit etiam inter gentiles, constare potest a fabulosis eorum, in quibus magis adscribuntur baculi; quo `baculus' potentiam significet, est quia sustentaculum est, sustenta enim manum et brachium et per illa totum corpus, quapropter indui baculus significationem illius partis quam proxime sustentat, nempe manus et brachii; per utrumque nempe per `manum et brachium' {3}in Verbo significatur potentia veri; quod etiam manus et brachium {4}correspondeat ei in Maximo Homine, videbitur ad finem capitum. 2 Quod per `baculum' repraesentata sit potentia, patet, ut dictum ab illis quae de Mose memorantur, Quod nempe jussus sumere baculum, quo facturus miracula;...et quod sumpserit baculum Dei in manu sua, Exod. iv 17, 20:Quod baculo percussae aquae in Aegypto factae sanguis, Exod. vii 15,19:
Quod baculo extenso super flumina, productae ranae, Exod. viii 1-11 [A.V 5-15]:
Quod percusso pulvere per baculum facti pediculi, Exod. viii 12-16 [A.V. 16-20]:
Quod baculo extenso versus caelum facta grando, Exod. ix 23:
Quod baculo extenso super terram productae locustae, Exod. x 3-21;
quia `manus' est principale per quam significatur potentia, et `baculus' est instrumentale, ideo etiam, Facta sunt miracula cum extenderetur manus, Exod. x 12,13: Quod sublata manu versus caelum, facta caligo super terra Aegypti, Exod. x 21, 22. Et extensa manu super mare Suph, per ventum orientalem factum mare in siccum, et iterum extensa manu reversae aquae, Exod. xiv 21, 26, 27. Porro 3 Petra Horebi percussa {5}per baculum, effluxerunt aquae, Exod. xvii 5, 6; Num. xx 7-10:
{6}cum Joshua {7}pugnaret contra Amalekum, Dixit Moses ad Joshuam, Elige nobis viros, et exi, pugna cum Amalek; cras ego stabo super capite collis, et erit baculus Dei in manu mea;...et factum {8}, cum sustulit Moses manum suam, praevaluit Israel, et quando dimisit manum suam, praevaluit Amalek, Exod. xvii [9,] 11, 12;
ex his manifeste patet quod `baculus' sicut manus repraesentaverit potentiam, et in supremo sensu omnipotentiam Divinam Domini; et quoque inde evidens est quod eo tempore repraesentativa constituerint externa Ecclesiae et quod interna quae sunt spiritualia et caelestia qualia in caelo, illis corresponderint, et quod inde {9}efficacia eorum; ex eo etiam patet quantum insaniunt qui credunt quod in baculo aliqua potentia fuerit, aut in manu Mosis, per infusionem. 4 Quod 'baculus' sit potentia in sensu spirituali, etiam {10}patet a pluribus locis apud Prophetas, ut apud Esaiam, Ecce Dominus Jehovah Zebaoth removens ex Hierosolyma ... baculum et scipionem, omnem baculum panis, et omnem baculum aquae, iii 1;
`baculus panis' pro sustentaculo et potentia ex bono amoris, `baculus aquae' pro sustentaculo et potentia (c)a vero fidei; quod `panis' sit bonum amoris, videatur n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735; et quod `aqua' verum fidei, n. 28, 680, 739, 2702, 3058, 3424; baculus panis similiter {11}apud Ezechielem' iv 16; v 16; xiv 13; Ps. cv 16: porro apud Esaiam, 5 Dixit Dominus Jehovih Zebaoth, Ne time, popule Mi, habitator Zionis ab Asshure, qui virga percutiet te, et baculum tollet super te in via Aegypti....Excitabit contra illum Jehovah flagellum juxta plagam Midianis in petra Oreb, et baculus ejus super mari, quem tollet in via Aegypti, x 24, 26;
ibi `baculus' pro potentia ex ratiocinatione et scientia, qualis est illorum qui ratiocinantur ex scientificis contra vera fidei, et illa pervertunt vel nihili faciunt; haec significantur per `virgam qua Asshur {12}percutiet,' et per `baculum quem {12}tollet in via Aegypti'; quod `Asshur' sit ratiocinatio, videatur n.1186, et quod 'Aegyptus' scientia n. 1164, 1165, 1186, 1462: (m)similiter apud Zachariam, 6 Dejicietur superbia Asshuris, et baculus Aegypti recedet, x 11:(n) apud Esaiam, Confisus es super baculo arundinis contusae, super Aegypto: super qua quando quis nititur, intrat in manum ejus, et perforat illam, xxxvi 6;
`Aegyptus' pro scientificis, ut supra, {13} potentia ex illis in spiritualibus est `baculus arundinis contusae'; `manus quam intrat et perforat' est potentia ex Verbo: apud eundem, Confregit Jehovah baculum improborum, virgam dominantium, xiv 5;
7 `baculus et virga' manifeste pro potentia: apud Jeremiam, Dolete omnes circuitus Moabi,...dicite, Quomodo fractus est baculus roboris, baculus decoris, xlviii (x)17;
`baculus roboris' pro potentia ex bono, et `baculus decoris' pro potentia 8 ex vero: apud Hosheam, Populus Meus lignum suum interrogat, et baculus (c)ejus respondet illi quia spiritus scortationis seduxit, iv (x)12;
`interrogare lignum' pro consulere mala, {14}`baculus' respondet pro quod falsum inde, cui potentia ex malo quod confirmant;
`spiritus scortationis' pro vita falsi ex malo: apud Davidem, Etiam cum ambulavero in valle umbrae, non timebo mihi malum, quoniam Tu mecum, virga Tua et baculus Tuus consolantur me, Ps. xxiii 4;
`virga Tua et baculus Tuus' pro Divino vero et bono, quibus potentia apud eundem, Non incumbet baculus impietatis super sorte justorum Ps. cxxv 3:
apud eundem, 9 Conteres eos virga ferrea, sicut vasa figuli disperges eos, Ps.ii 9;
`virga ferrea' pro potentia veri spiritualis in naturali, omne enim verum naturale in quo verum spirituale, habet potentiam; `ferrum est verum naturale, n. 425, 426; similiter apud Johannem, Qui vicerit, et servaverit usque ad finem opera Mea, illi dabo potestatem super gentes, ut pascat eos virga ferrea, sicut vasa figulina conterentur, Apoc. ii 26, 27;
et quoque {15} apud eundem cap.xii 5, xix 15. Quia 'baculus' repraesentabat potentiam veri, hoc est, potentiam boni per verum, ideo sceptra fuerunt regibus, et sceptra formata sicut baculi breves; per `reges' enim repraesentatur Dominus quoad verum; {16} ipsum regium est Divinum Verum, n. 1672, 1728, 2015, 2069, 3670, 4581; sceptrum est potentia illis non per dignitatem, sed per verum quod imperabit, nec aliud verum quam quod ex bono, ita principaliter Divinum Verum, et apud Christianos Dominus a Quo omne Divinum Verum. @1 nominantur$ @2 i quoque$ @3 Before nempe$ @4 correspondeant$ @5 Before Petra$ @6 i pariter$ @7 pugnavit$ @8 i est$ @9 illis efficacia$ @10 constat$ @11 d apu$ @12 percutit...tollit$ @13 i fides et$ @14 baculus respondit, pro falsis inde, quibus potentia ex malo, quatenus confirmant. Probably confirmant above should have been altered to confirmat, when falsis was changed to falsum.$ @15 i alibi$ @16 i ac$