5236.“在那里有一个希伯来的少年人与我们在一起”表由于试探，教会的无罪被抛弃在那里。这从“少年人”和“希伯来”的含义清楚可知：“少年人”是指无罪，如下文所述；“希伯来”是指属教会的人（参看5136节），因而是教会的某种属性。他在那里，即在看守所里表示他由于试探而被抛弃在那里，因为关押约瑟的“看守所”表示试探的状态（参看5036，5037，5039，5044，5045节），39和40章已经论述了这种状态。
“少年人”之所以表示无罪，是因为就内义而言，“小孩子”表示纯真；事实上，在圣言中，当读到“吃奶的”、“小孩子”和“少年人”时，他们表示纯真的三个层级：“吃奶的”表示第一个层级，“小孩子”表示第二个层级，“少年人”表示第三个层级。不过，由于纯真在“少年人”身上开始消退，所以“少年人”表示被称为“无罪”的那种纯真。“吃奶的”、“小孩子”和“少年人”既表示纯真的三个层级，那么也表示爱和仁的三个层级，因为属天和属灵之爱，也就是对主之爱和对邻之仁只能存在于纯真中。然而，要知道，吃奶的、小孩子和少年人的纯真只是外在的；在人尚未新生，也就是变新，可以说再次变成吃奶的、小孩子和少年人之前，他里面不可能有内在纯真。这些状态在圣言中由吃奶的、小孩子和少年人这三者来表示；因为圣言的内义只以属灵之物为它的意义，因而以纯粹的属灵出生，也就是所谓的再生，以及重生为它的意义。
“少年人或孩童、孩子”表示被称为“无罪”的纯真，这一事实明显可见于路加福音：
耶稣说，凡要承受神国的，若不像孩童，断不能进去。（路加福音18:17）
“像孩童（那样）承受神国”表示由于纯真而接受仁与信。马可福音：
于是耶稣领一个小孩过来，让他站在门徒当中，又用手臂抱起他来，对他们说，凡为我名接待一个像这孩童中的一个的，就是接待我。（马可福音9:36-37；路加福音9:47-48）
此处“孩童”代表纯真；凡接受这纯真的，就是接受主，因为主是一切纯真的源头。谁都能看出，“为主的名接待一个孩童”不是像字义说接待一个孩童，而是以这样一种行为来代表某种天上的事物。
马太福音：
孩童在殿里喊着说，和散那归于大卫的子孙！祭司长就甚恼怒；耶稣对他们说，你们没有诵读过，你从婴孩和吃奶的口中得着了完全的赞美？（马太福音21:15-16；诗篇8:2）
孩童喊声，即“和散那归于大卫的子孙”代表唯有纯真，也就是那些拥有纯真在里面的人承认并接受主。“你从婴孩和吃奶的口中得着了完全的赞美”表示除了纯真之外，这赞美无法通过任何其它途径来到主那里；因为唯独通过这条途径一切联系才得以建立，一切流注才得以发生，因而靠近才得以实现。正因如此，主说：
你们若不回转，变成孩童的样式，断不得进天国。（马太福音18:3）
在以下经文中，“少年人或孩童”也表示纯真。撒迦利亚书：
城中街上必满有男孩女孩在街市上玩耍。（撒迦利亚书8:5）
这论及新耶路撒冷，或主的国度。诗篇：
少年人和处女，老年人和孩童，都当赞美耶和华！（诗篇148:12）
又：
耶和华从坑中救赎你的性命，用美物使你的口饱足，以致你如鹰返老还童。（诗篇103:4-5）
约珥书：
他们为我的百姓拈阄，将童子换妓女，卖童女买酒喝。（约珥书3:3）
耶利米书：
我用你打碎男人和女人，用你打碎老年人和少年人，用你打碎少男和少女。（耶利米书51:22）
以赛亚书：
因有一孩子为我们而生，有一子赐给我们，政权必担在祂的肩头上，祂名称为奇妙、策士、神、勇士、永恒的父、和平的君。（以赛亚书9:6）
Potts(1905-1910) 5236
5236. And there was with us there a Hebrew boy. That this signifies that because of temptation the guiltlessness of the church was rejected thither, is evident from the signification of a "boy," as being what is guiltless (of which in what follows); and from the signification of "Hebrew," as being one who is of the church (see n. 5136), thus that which is of the church. Its being rejected thither because of temptation, is signified by his being there, namely, in custody, for by the "custody" into which Joseph was put is signified a state of temptation (see n. 5036, 5037, 5039, 5044, 5045); which state has been treated of in chapters 39 and 40. [2] The reason why a "boy" denotes guiltlessness, is that in the internal sense a "little child" denotes what is innocent; for in the Word we read of "sucklings," "little children," and "boys" (or "children"); and by them are signified three degrees of innocence, the first degree by a "suckling," the second by a "little child," and the third by a "child." But as with the "child" innocence begins to be put off, therefore by him is signified that degree of innocence called "guiltlessness." As by these three are signified three degrees of innocence, three degrees of love and charity are also signified by the same, for the reason that celestial and spiritual love, that is, love to the Lord and charity toward the neighbor, cannot exist except in innocence. But be it known that the innocence of sucklings, little children, and children is only external; and that internal innocence is not possible in man till after he has been born anew, that is, becomes again as it were a suckling, a little child, and a child. It is these states that are signified in the Word by these three; for in the internal sense of the Word nothing but what is spiritual is understood; consequently none but spiritual birth, which is called rebirth and also regeneration. [3] That the innocent quality which is called "guiltlessness" is signified by a "boy" or "child," is evident in Luke:
Jesus said, Whosoever receiveth not the kingdom of God as a child shall not enter therein (Luke 18:17);
"to receive the kingdom of God as a child" is to receive charity and faith from innocence. In Mark:
Jesus took a child and set him in the midst of them; and when He had taken him in His arms He said to them, Whosoever shall receive one of such children in My name, receiveth Me (Mark 9:36-37; Luke 9:47-48);
by a "child" here is represented innocence; and one who receives this, receives the Lord, because He is the source of all innocence. Everyone can see that "to receive a child in the Lord's name" is not literally to receive a child, thus that something heavenly must be represented thereby. [4] In Matthew:
The children cried in the temple, Hosanna to the son of David. The priests were indignant; and therefore Jesus saith to them, Did ye never read, Out of the mouth of babes and sucklings Thou hast perfected praise? (Matt. 21:15-16; Ps. 8:2);
the children's crying "Hosanna to the son of David" was to represent that only innocence acknowledges and receives the Lord, that is, they in whom there is innocence. By "out of the mouth of babes and sucklings Thou hast perfected praise" is signified that praise can come to the Lord by no other way than through innocence; for by this alone is effected all communication and all influx, and consequently access. It is for this reason that the Lord says:
Unless ye be converted, and become as children, ye shall not enter into the kingdom of the heavens (Matt. 18:3). [5] In the following passages also by a "boy" or "child" is signified innocence. In Zechariah:
The streets of the city shall be full of boys and girls playing in the streets thereof (Zech. 8:5);
speaking of the new Jerusalem, or the Lord's kingdom. In David:
Praise Jehovah, young men and maidens, old men with children (Ps. 148:12). Again:
Jehovah reneweth thy life from the pit, He sateth thy mouth with good, so that thou renewest thy childhood like the eagle (Ps. 103:4-5). In Joel:
They have cast a lot upon My people; because they have given a boy for a harlot, and sold a girl for wine that they have drunk (Joel 3:3). In Jeremiah:
Through thee will I scatter man and woman, and through thee will I scatter the old man and the child, and through thee will I scatter the young man and the maid (Jer. 51:22). In Isaiah:
Unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace (Isa. 9:6).
Elliott(1983-1999) 5236
5236. 'And a Hebrew boy was there with us' means that owing to temptation the guiltlessness of the Church had been cast away there. This is clear from the meaning of 'a boy' as guiltlessness, dealt with below; and from the meaning of 'Hebrew' as a person belonging to the Church, dealt with in 5136, thus some attribute of the Church. His having been cast away there owing to temptation is meant by the words was there', that is to say, in custody; for 'custody', in which Joseph had been placed, means a state of temptation, 5036, 5037, 5039, 5044, 5045, that state being the subject in Chapters 39 and 40.
[2] The reason 'a boy' [or older 'child']a means guiltlessness is that in the internal sense a young child means innocence. References are made in the Word to suckling, young child, and older child, by whom three degrees of innocence are meant, the first degree being meant by 'suckling', the second degree by 'young child', and the third by 'older child'. But because an older child is one who is beginning to lose his innocence, he therefore means the kind of innocence that is called guiltlessness. Because three degrees of innocence are meant by 'suckling', 'young child', and 'child', three degrees of love and charity are also meant by them, for the reason that celestial and spiritual love, which is love to the Lord and charity towards the neighbour, can have no existence except within innocence. It should be recognized however that the innocence of sucklings, young children, and older ones is purely external and that no internal innocence exists with anyone until he has been born anew, that is, has so to speak become a suckling, young child, and older child once again. These are the states meant in the Word by these three, for the internal sense of the Word has only that which is spiritual as its meaning, and therefore has purely spiritual birth - called rebirth and also regeneration - as its meaning.
[3] The fact that the innocence called guiltlessness is meant by 'a child' is clear in Luke,
Jesus said, Whoever does not receive the kingdom of God like a child will not enter it. Luke 18:17.
'Receiving the kingdom of God like a child' means receiving charity and faith because of one's innocence In Mark,
Jesus took a child, set him in the midst of them and took him up in His arms. He said to them, Whoever takes up one of such children in My name is taking up Me. Mark 9:36, 37; Luke 9:47, 48.
'A child' here is a representation of innocence; anyone who takes this up is taking up the Lord because He is the Source from which every trace of innocence is derived. Anyone may see that 'taking up a child in the Lord's name' does not mean taking up a child, so that something heavenly is represented by such an action.
[4] In Matthew,
When the children in the temple cried out, Hosanna to the son of David, [the chief priests and scribes] were indignant. Therefore Jesus said to them, Have you not read that out of the mouth of young children and sucklings You have perfected praise? Matt 21:15, 16; Ps 8:2.
The children's cry 'Hosanna to the son of David' was voiced so as to represent the truth that innocence alone acknowledges and accepts the Lord, that is, that those who have innocence within them do so. The words 'out of the mouth of young children and sucklings You have perfected praise' mean that there is no other path than innocence along which praise can go to the Lord. Along this path alone can any communication be established, any influx take place, or consequently any approach be made. This is why the Lord says, in the same gospel,
Unless you are converted and become as children you will not enter the kingdom of heaven. Matt 18:3.
[5] In the following places too 'a boy' [or 'a child'] means innocence: In Zechariah,
The streets of the city will be full of boys and girls playing in its streets. Zech 8:5.
This refers to a new Jerusalem, or the Lord's kingdom. In David.
Praise Jehovah, Young men and also virgins, old men and children. Ps 148:12
In the same author,
Jehovah redeemsb Your life from the pit. He satisfies your mouth with what is good, so that your youth is renewed like the eagle's.c Ps 103:4, 5.
In Joel,
Over My people they have cast lots, for they have given a boy for a harlot and have sold a girl for wine which they have drunk. Joel 3:3.
In Jeremiah,
I will scatter throughout you man and woman, and I will scatter throughout you old man and boy, and I will scatter throughout you young man and virgin. Jer 51:12.
In Isaiah,
To us a boy is born, to us a son is given, upon whose shoulder is the government; and He will call His name, Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace. Isa 9:6.
Latin(1748-1756) 5236
5236. `Et ibi cum nobis puer Hebraeus': quod significet quod tentationis causa illuc rejectum insons Ecclesiae, constat ex significatione `pueri' quod sit insons, de qua sequitur; et ex significatione `Hebraei' quod sit qui ab Ecclesia, de qua n. 5136, ita quod est Ecclesiae; quod tentationis causa illuc {1}rejectus, significatur per quod `ibi esset', nempe in custodia; nam per custodiam in quam missus Josephus, significatur status tentationis, n. 5036, 5037, 5039, 5044, 5045, de quo statu in cap. xxxix et xl actum est. [2]Quod `puer' sit insons, est quia infans in sensu interno est innocens; in Verbo enim memoratur lactens, infans, puer, et per illos significantur tres gradus innocentiae, primus gradus per `lactentem', alter per `infantem', et tertius per `puerum'; sed quia apud puerum exui incipit innocentia, ideo per `puerum' significatur id innocens quod vocatur insons; quia innocentiae tres gradus per illos, etiam amoris et charitatis tres gradus per eosdem significantur, ex causa quia amor caelestis et spiritualis, hoc est, amor in Dominum et charitas erga proximum, non dari possunt nisi quam in innocentia; sed sciendum quod innocentia lactentium, infantum et puerorum sit modo externa, et quod non detur apud hominem innocentia interna quam postquam is e novo natus est, hoc est, e novo (t)quasi factus lactens, infans et puer; hi status sunt qui per illos significantur in Verbo, nam in sensu interno Verbi non nisi quam spirituale intelligitur, proinde spiritualis nascentia quae renascentia et quoque regeneratio vocatur. [3]Quod innocens quod insons dicitur, significetur per `puerum', constat apud Lucam, Jesus dixit, Quicumque non recipit regnum Dei ut {2}puer, non ingredietur in illud, xviii 17;`recipere regnum Dei ut puer' est charitatem et fidem ex innocentia: apud Marcum, Jesus accepit {2}puerum, statuit illum in medio eorum inque ulnas suscepit illum; dixit illis, Quisquis unum ex talibus pueris suscipit in nomine Meo, Me suscipit, ix 36, 37, Luc. ix 47, 48; per `puerum' hic repraesentata est innocentia quam qui suscipit, Dominum suscipit, quia Ipse est ex Quo omne innocentiae; quod `suscipere puerum in nomine Domini' non {3} sit {4}puerum suscipere, quisque videre potest, {5}ita quod caeleste per id repraesentatum sit: [4]apud Matthaeum, {6}Pueri in templo clamarunt, Osanna filio Davidis: indignati sunt, ...{7}quare Jesus dixit illis, Anne legistis quod ex ore infantum et lactentium perfecisti laudem? xxi 15; 16, Ps. viii 3 (A. V. 2);
quod `pueri clamarent, Osanna filio Davidis' erat ut repraesentaretur quod innocentia solum agnoscat et recipiat Dominum, hoc est, illi {8}quibus innocentia est; per quod `ex ore infantum et lactentium perfecisti laudem' significatur quod non per aliam viam laus ad Dominum venire queat quam per innocentiam; per hanc solam fit omnis communicatio, et omnis influxus, proinde accessus; (m)inde est quod Dominus dicat, apud {9}eundem, Nisi conversi fueritis, et fiatis sicut {10}pueri, non ingrediemini in regnum caelorum, xviii 3.(n) [5]Etiam in (t)sequentibus his locis per `puerum' significatur {11}innocentia: apud Zachariam, {12)Implebuntur plateae urbis pueris et puellis, ludentibus in plateis ejus, viii 5;
ibi de nova Hierosolyma, seu regno Domini: apud Davidem, Laudate Jehovam ...juvenes et etiam virgines, senes cum pueris, Ps. cxlviii 12:
apud eundem, Jehovah renovat e fovea vitam tuam, ...saturat bono os tuum ut renoveris sicut aquila pueritia tua, Ps. ciii 4, 5: apud Joelem, Super populum Meum jecerunt sortem, quia dederunt puerum pro scorto, et puellam vendiderunt vino quod biberunt, iv 3 (A.V. iii 3):
apud Jeremiam, Dispergam per te virum et feminam, et dispergam per te senem et puerum, et dispergam per te juvenem et virginem, ii 22: apud Esaiam, Puer natus est nobis, filius datus est nobis, super cujus humero principatus, et vocabit nomen Ipsius, Mirabilis, Consiliarius, Deus, Heros, Pater aeternitatis, Princeps pacis, ix 5 (A. V. 6). @1 rejectum$ @2 Gk "paidion"$ @3 i ideo$ @4 Dominum$ @5 d consequenter, i sed$ @6 Gk "paidas"$ @7 sed$ @8 qui innocentes sunt$ @9 Matthaeum$ @10 Gk "paidia"$ @11 innocens$ @12 Implebantur A I, but see 2336, 2348, 10416.$