4926.“收生婆说，你为什么给自己开了一个缺口呢”表这真理表面上与良善分离。这从“缺口”的含义清楚可知，“缺口”（breach）是指通过与良善分离而对真理的侵犯和歪曲，如下文所述。此处“开了一个缺口”明显表示从手上拉下染过两次的线或红线，因而表示脱离良善；因为“染过两次”或红线表示良善（4922节）。至于这种分离是一种表象，这从以下事实可推知：在收生婆看来，分离已经发生了；但事实上，这不是那个有染过两次的线或红线的那个，而是他那代表真理的哥哥。关于这个主题，可参看刚才的说明（4925节），即：实际上，良善才是头生的，而真理只是表面上是头生的。这一点从人体的功用和部位进一步得以说明。表面上看，部位和器官是在先的，它们的功用是随后的；因为器官和部位首先呈现在眼前，在其功用出现之前为人所知。然而，其实功用在部位和器官之先，后者来自功用，因而照功用而得以形成。事实上，功用本身赋予它们这些形式，并使它们适应自己。若非如此，人体的一切个体部分绝无可能以如此和谐一致的方式一起行动，以致它们构成一个整体。良善与真理也一样。表面上看，似乎真理在先，但实际上良善在先，因为良善形成真理，并使它们适应自己。因此，就本身而言，真理无非是被赋予形式的良善，或良善的形式。真理相对于良善，就像身体的内脏和纤维相对于它们所发挥的功用。就其本身而言，良善无非是功用。
“缺口”（经上或译为破口）表示通过与良善分离而对真理的侵犯和歪曲，这一点从圣言中的其它经文也能明显看出来；如诗篇：
我们的仓盈满，能出各样的粮食；我们的羊在街上孳生千万。我们的牛驮着满驮，没有缺口。（诗篇144:13-14）
这论及古教会，就是它年轻时的样子。“满仓的粮”表示属灵良善，也就是真理与良善。“羊”和“牛”表示内在与外在的良善。“没有缺口”表示这一事实：真理没有通过与良善分离而遭到侵犯或歪曲。
阿摩司书：
我必树起大卫倒塌的帐幕，堵住其中的破口。把那破坏的建立起来，重新修造，像昔日一样。（阿摩司书9:11）
这论及处于良善的教会，“大卫倒塌的帐幕”表示从主接受的爱与仁的良善。因为“帐幕”表示这良善（参看414，1102，2145，2152，3312，4128，4391，4599节），“大卫”表示主（1888节）。“堵住破口”表示纠正通过真理与良善的分离进入的虚假。“重新修造，像昔日一样”表示照古时教会的状态。在圣言中，这种状态和这些时代被称为“昔日”、“往日”，以及“世世代代（经上或译累代、代代）”。如以赛亚书：
你那些久已颓废的荒场必重建，你必建立拆毁累代的根基，你必称为补破口的，和重修路径与人居住的。（以赛亚书58:12）
这论及其中仁爱与生命为本质的教会。此处“补破口”表示纠正通过良善与真理分离而潜入进来的虚假，一切虚假皆来自这个源头；“重修路径与人居住”表示与良善联结的真理，因为“路径”或“道路”是指真理（627，2333节），“居住”论及良善（2268，2451，2712，3613节）。
又：
你们看见大卫城的破口很多，便聚积下池的水。（以赛亚书22:9）
“大卫城的破口”表示教义的虚假，“下池的水”表示传统，他们通这些传统将瑕疵引入包含在圣言中的真理（马太福音15:1-6；马可福音7:1-14）。以西结书：
你没有上去堵挡破口，也没有为以色列家重修墙垣，使你当耶和华的日子在战争中站立得住。（以西结书13:5）
又：
我在他们中间寻找一人重修墙垣，在我面前为这地站在破口，使我不灭绝它，却找不着一个。（以西结书22:30）
“站在破口”表防御和警醒，免得虚假入侵。诗篇：
耶和华说，祂要灭绝百姓，若非有他所拣选的摩西在祂面前站在破口。（诗篇106:23）
“站在破口”也表示警醒，免得虚假入侵；“摩西”在此表示圣言（参看18章序言，4859e节）。
阿摩司书：
人必用鱼钩将你们余剩的钩去。你们各人必从破口在她面前直往前行，投入宫殿。（阿摩司书4:2-3）
“从破口前行”表示通过由推理所产生的虚假；“宫殿”表示圣言，因而表示基于良善的教义真理。由于“破口”表示通过良善与真理分离而产生的虚假，故就代表意义而言，“修理耶和华殿的破坏之处”所表相同（列王记下12:6-8，12；22:5）。撒母耳记下：
大卫因耶和华闯杀乌撒（broken a breach upon Uzzah），心里愁烦，就称那地方为毗列斯乌撒。（撒母耳记下6:8）
这论及乌撒，他因扶住约柜而死；约柜代表天堂，在至高意义上代表主，因而代表神性良善；然而，“乌撒”代表那事奉者，因而代表真理，因为真理事奉良善。上面所描述的这种分离由“闯杀乌撒”来表示。
Potts(1905-1910) 4926
4926. And she said, Wherefore hast thou broken upon thee a breach? That this signifies its apparent separation from good, is evident from the signification of a "breach," as being the infraction and perversion of truth by separation from good-of which presently. That "to break a breach" here is to pull off the double-dyed from the hand, and thus to separate good, is evident, for by "double-dyed" is signified good (n. 4922); that this was apparently so follows from the fact that it so appeared to the midwife; for this was not the one who had the double-dyed, but his brother, by whom is represented truth. On this subject see what is shown just above (n. 4925), namely that good is actually the firstborn, but truth apparently. This may be further illustrated from the uses and members in the human body. It appears as if the members and organs are prior, and that their uses follow; for the former are first presented to the eye, and are also known before the uses. Nevertheless the use is prior to the members and organs, these latter being from the uses, and therefore formed according to them; nay, the use itself forms them, and adapts them to itself. Unless this were so, all and each of the things in man would by no means conspire so unanimously to a one. It is similar with good and truth: it appears as if truth were prior, but it is good, for good forms truths and adapts them to itself; wherefore regarded in themselves truths are nothing else than goods formed, or forms of good. Truths also in respect to good are like the viscera and fibers in the body in respect to uses; and regarded in itself good is nothing else than use. [2] That a "breach" signifies infraction of truth and perversion of it by separation from good, is evident also from other passages in the Word, as in David:
Our garners are full, affording from food to food; our flocks are thousands and ten thousands in our streets; our oxen are laden; there is no breach (Ps. 144:13-14);
treating of the Ancient Church, such as it was in its youth; the "food with which the garners were full" denotes spiritual food, that is, truth and good; "flocks" and "oxen" denote internal and external goods; "there is no breach" denotes that truth is not infracted or broken through by separation from good. [3] In Amos:
I will raise up the tent of David that is fallen, and fence up the breaches thereof; and I will restore its ruins, and I will build it according to the days of eternity (Amos 9:11);
describing the church which is in good, the "tent of David that is fallen" being the good of love and charity from the Lord. (That "tent" is this good, may be seen above, n. 414, 1102, 2145, 2152, 3312, 4128, 4391, 4599, and that "David" is the Lord, n. 1888.) To "fence up the breaches" means to amend the falsities which have entered by the separation of truth from good; "to build it according to the days of eternity" denotes according to the state of the church in ancient times; that state and those times are called in the Word the "days of eternity," the "days of an age," and also "of generation and generation" - as in Isaiah:
[4] Builds of thee the wastes of an age, the foundations of generation and generation; and thou shall be called, The repairer of the breach, The restorer of paths to dwell in (Isa. 58:12);
describing the church in which charity and life is the essential. Here also "repairing the breach" denotes amending the falsities which have crept in by the separation of good from truth, every falsity being from this source; and "restoring paths to dwell in" denotes truths which are of good, for "paths" or "ways" are truths (n. 627, 2333), and "dwelling" is predicated of good (n. 2268, 2451, 2712, 3613). [5] Again:
Ye saw the breaches of the city of David, that they were many; and ye gathered together the waters of the lower pool (Isa. 22:9);
the "breaches of the city of David" denote falsities of doctrine, and the "waters of the lower pool" the traditions by which they made infractions of the truths that are in the Word (Matt. 15:1-6; Mark 7:1-14). In Ezekiel:
Ye have not gone up into the breaches, neither have ye built up the fence for the house of Israel, that ye might stand in the war in the days of Jehovah (Ezek. 13:5). Again, I sought from them a man that buildeth the fence, and standeth in the breach before Me for the land, that I should not destroy it; but I found none (Ezek. 22:30);
to "stand in the breach" denotes to defend and to take heed lest falsities break in. In David:
Jehovah said that He would destroy the people, unless Moses His chosen had stood before Him in the breach (Ps. 106:23);
where also "to stand in the breach" denotes to take heed lest falsities break in. "Moses" is the Word (see preface to Gen. 18, and n. 4859e). [6] In Amos:
They shall draw out your posterity with fish-hooks. Ye shall go forth through the breaches, everyone straight before her; and ye shall throw down the palace (Amos 4:2-3);
"to go forth through the breaches" denotes through falsities from reasonings; the "palace" is the Word, consequently the truth of doctrine which is from good. And as by "breaches" is signified the falsity which comes into existence by the separation of good from truth, the same is also signified, in the representative sense, by "strengthening and repairing the breaches of the house of Jehovah" (2 Kings 12:6-8, 12; 22:5). In the second book of Samuel:
It grieved David because Jehovah had broken a breach upon Uzzah; therefore he called that place Perez-Uzzah (2 Sam. 6:8);
speaking of Uzzah, who died because he touched the ark; by the ark was represented heaven, in the supreme sense the Lord, consequently Divine good; by Uzzah however was represented that which ministers, thus truth, for this ministers to good. The separation above described is signified by the "breach upon Uzzah."
Elliott(1983-1999) 4926
4926. 'And she said, Why have you made a breach upon yourself?' means this truth's apparent separation from good. This is clear from the meaning of 'a breach' as an infringement upon and perversion of truth through its separation from good, dealt with below. Here 'making a breach' plainly means pulling away the twice-dyed thread from the hand and so separating good; for good is meant by 'twice-dyed', 4922. As regards this separation being an apparent one, this follows from the fact that it appeared to the midwife that a separation had taken place; but in reality it was not the twin with the twice-dyed thread who came out but his brother, who represents truth. On these matters, see what has been shown immediately above in 4925, where it is shown that good is in actual fact the firstborn but that truth appears to be such. This can be illustrated further still from the functions and members within the human body. The appearance is that the members and organs are first and that the functions these perform are subsequent; for the organs and members present themselves to the eye and are also known before their functions are seen or known. But in spite of this appearance the functions are prior to the members and organs since these derive their existence from the functions they serve and so receive their own forms to accord with these functions. Indeed the function itself gives them these forms and accommodates them to itself. If this were not so, all the individual parts of the human body could not possibly act together in so harmonious a way that they make a single whole. The same may be said about good and truth. The appearance is that truth is first, but in reality good is, in that good gives truths the forms they take and accommodates them to itself. Therefore regarded essentially truths are nothing else than goods which have been given form, that is, they are the forms good takes. In relation to good, truths are also like the internal organs and the fibres of the body in relation to the functions these perform. Also, regarded essentially good is nothing else than the function.
[2] The meaning of 'a breach' as an infringement upon truth and a perversion of it through its separation from good is also clear from other places in the Word, as in David,
Our storehouses are full, yielding food and still more food; our flocks are thousands, and ten thousands in our streets, our oxen are laden; there is no breach. Ps 144:13, 14.
This refers to the Ancient Church as it was in its youth. 'The food' with which 'the storehouses are full' stands for spiritual food, that is, for truth and good. 'Flocks' and 'oxen' stand for forms of good, internal and external. 'There is no breach' stands for the fact that truth has not suffered any infringement upon it or perversion of it through separation from good.
[3] In Amos,
I will raise up the tent of David that is fallen down, and I will close up their breaches, and I will restore its destroyed places; and I will build it as in the days of old. Amos 9:11.
This refers to a Church where good is present. 'The tent of David that is fallen down' means the good of love and charity received from the Lord. For 'a tent' meaning that good, see 414, 1102, 2145, 2152, 3312, 4128, 4391, 4599, and 'David' the Lord, 1888. 'Closing up the breeches' stands for correcting falsities which have entered in through the separation of truth from good. 'Building it as in the days of old' stands for as the state of the Church was in ancient times. In the Word that state at that time is called 'the days of eternity', 'the days of old', and also 'of generation upon generation'.
[4] In Isaiah,
He that is of you is building the waste places of old; raise up the foundations of generation upon generation, and may you be called the one repairing the breach, the one restoring paths to dwell in. Isa 58:12.
This refers to a Church where charity and life are the essential thing. 'Repairing the breach' again stands for correcting falsities which have crept in through the separation of good from truth, the origin of all falsity. 'Restoring paths to dwell in' stands for truths which are linked to good, for 'paths' or ways are truths, 627, 2333, and 'dwelling in' is used in reference to good, 2268, 2451, 2712, 3613.
[5] In the same prophet,
You saw that the breaches of the city of David were very many, and you collected the waters of the lower pool. Isa 22:9.
'The breaches of the city of David' stands for falsities of doctrine. 'The waters of the lower pool' stands for traditions by which they introduced blemishes into the truths contained in the Word, Matt 15:1-6; Mark 7:1-13. In Ezekiel,
You have not gone up into the breaches and made a hedge for the house of Israel, so that you might stand in war on the day of Jehovah. Ezek 13:5.
In the same prophet,
I sought from among them a man making a hedge and standing in the breach before Me for the land, that I should not destroy it; but I found none. Ezek 22:30.
'Standing in the breach' stands for defending and guarding against the intrusion of falsities. In David,
Jehovah said He would destroy the people, unless Moses His chosen had stood in the breach before Him. Ps 106:23.
'Standing in the breach' again means guarding against the intrusion of falsities; 'Moses' here meaning the Word - see Preface to Chapter 18 of Genesis, and 4859 (end).
[6] In Amos,
They will drag out the last of you with fish-hooks; you will go out through the breaches, every one from her own region; and you will cast down the palace. Amos 4:2, 3.
'Going out through the breaches' stands for doing so through falsities resulting from reasonings. 'The palace' means the Word and consequently the truth of doctrine that is grounded in good. And because 'breaches' means falsity which arises through the separation of good from truth, the same is also meant in the representative sense by 'strengthening and repairing the breaches of the house of Jehovah', 2 Kings 12:5, 7, 8, 12; 22:5. In the second Book of Samuel,
It grieved David that Jehovah had made a breach into Uzzah; therefore he called that place Perez Uzzah. 2 Sam. 6:8.
This refers to Uzzah, who died because he touched the ark. 'The ark' represented heaven, or in the highest sense the Lord, and therefore Divine Good. But 'Uzzah' represented that which ministers, and so represents truth since truth ministers to good. This separation is meant by 'a breach into Uzzah'.
Latin(1748-1756) 4926
4926. `Et dixit, Quid rupisti super te rupturam': quod significet separationem ejus a bono apparenter, constat a significatione `rupturae' quod sit infractio et perversio veri per separationem a bono, de qua sequitur; quod `rumpere rupturam' hic sit avellere e manu dibaphum, patet, ita separare bonum, nam per `dibaphum' significatur bonum, n. 4922; quod id apparenter, sequitur ex eo quia ita apparuit obstetrici, non enim erat is cui dibaphum, sed frater ejus per quem repraesentatur verum; de his videantur quae mox supra (t)ostensa sunt n. 4925, quod nempe bonum actualiter primogenitum sit, sed verum apparenter; (s) illustrari {1} (o)hoc adhuc potest ab usibus et membris in corpore humano: apparet sicut membra et organa prius sint, et quod eorum usus dein {2}, sistuntur enim illa prius coram oculo et quoque prius noscuntur quam usus;sed usque est usus prius quam membra et organa, sunt enim haec ex usibus, at {3} ita secundum usus formata, immo ipse usus format illa et adaptat illa sibi; nisi id foret, nusquam conspirarent omnia et singula apud hominem tam unanimiter ad unum; similiter se habet cum bono et vero; apparet sicut verum prius sit, sed est bonum, hoc format vera et adaptat illa sibi; quapropter vera in se spectata non aliud sunt quam bona formata, seu formae boni; vera etiam respective ad bonum se habent sicut viscera et sicut fibrae in corpore ad usus prius, etiam bonum in se spectatum nec est nisi quam usus.(s) [2] Quod `ruptura' significet infractionem in verum et perversionem ejus, per separationem a bono, constat quoque ex aliis locis in Verbo, ut apud Davidem Horrea nostra plena, depromentia de cibo ad cibum; greges nostri milleni, et decies milleni in plateis nostris, boves nostri onerati sunt, non est ruptura, Ps. cxliv 13, 14;
ibi (o)agitur de Antiqua Ecclesia qualis fuit in sua adolescentia;
`cibus quo horrea plena' pro cibo spirituali, hoc est, vero et bono; `greges et boves' pro bonis internis et externis; `non est ruptura' pro quod verum non (o)est infractum seu perruptum per separationem a bono: [3] apud Amos, Erigam tentorium Davidis collapsum, et sepiam rupturas eorum, et destructa ejus restituam, aedificabo juxta dies aeternitatis, ix 11;
ibi de Ecclesia quae in bono; `tentorium Davidis collapsum' est bonum amoris et charitatis a Domino; quod `tentorium' sit bonum illud, videatur n. 414, 1102, 2145, 2152, 3312, {5} 4128, 4391, 4599, (o)et quod David sit Dominus, n. 1888; `sepire rupturas' pro falsa emendare quae intrarunt per separationem veri a bono;
`aedificare juxta dies aeternitatis' pro juxta statum Ecclesiae antiquis temporibus; ille status et illud tempus in Verbo vocantur `dies aeternitatis', et `dies saeculi', et quoque `generationis et generationis': [4] apud Esaiam, Aedificat ex te vastitates saeculi, fundamenta generationis et generationis [erigas], et dicatur tibi reparans rupturam, reducens semitas ad habitandum, lviii 12;
ibi de Ecclesia ubi charitas et vita (o)est essentiale; `reparare rupturam' etiam pro emendare falsa quae irrepserunt per separationem boni a vero, omne falsum inde est; `reducere semitas ad habitandum' pro vera quae sunt boni, `semitae' enim seu viae sunt vera n. 627, 2333, (o)et `habitare' praedicatur de bono, n. 2268, 2451, 2712, 3613: apud eundem, Rupturas urbs Davidis vidistis quod plurimae sint, et congregastis aquas piscinae inferioris, xxii 9;
`rupturae urbis Davidis' pro falsis doctrinae; `aquae piscinae inferioris' pro traditionibus per quas infractiones fecerunt in vera quae in Verbo, Matth. xv 1-6; Marc. vii 1-13 apud Ezechielem, Non ascendistis in rupturas, nec sepivistis sepem pro domo Israelis, ut staretis in bello in die Jehovae, xiii 5:
apud eundem, Quaesivi ex illis virum sepientem sepem, et stantem in ruptura coram Me pro terra, ut non perderem eam, sed non inveni, xxii 30;
`stare in ruptura' pro defendere et cavere ne irrumpant falsa: apud Davidem, Jehovah dixit, Perditurum populum, nisi Moses electus Ipsius stetisset in ruptura ante Ipsum, Ps. cvi 23;
`stare in ruptura' etiam pro cavere ne falsa irrumpant, `Moses' est Verbum, Praef. ad Gen. xviii et n. 4859 f.: [6] apud Amos, Extrahent... posteritatem vestram hamis piscationis, per rupturas exibitis quisque {6} e regione sua, et dejicietis palatium, iv 2, 3;
`per rupturas exire' pro per falsa ex ratiociniis, `palatium' est Verbum, proinde doctrinae verum quod ex bono. Et quia per `rupturas' significatur {7} falsum quod existit per separationem boni a vero, etiam idem in sensu repraesentativo significatur per `firmare et reparare rupturas domus Jehovae', 2 Reg. xii 6,8,9,13 [A.V. 5, 7, 8,12]; xxii 5: in Libro 2 Samuelis, Doluit Davidi, quod rupisset Jehovah rupturam in Uzzah; unde vocavit locum illam Perez Uzzah, vi 8;
ubi de Uzzah, qui {8} mortuus quia tetigit arcam; per `arcam' repraesentabatur caelum, in supremo sensu Dominus, proinde Divinum Bonum; per `Uzzam' autem repraesentabatur id quod ministrat, ita verum nam hoc ministrat bono; separatio illa significatur per `rupturam in Uzzah'. @1 i quod bonum prius sit quam verum$ @2 ac sic usus sint inde$ @3 et$ @4 i eorum$ @5 AI i 3391, perhaps 3439 was intended.$ @6 quilibet$ @7 significabatur$ @8 quod$