5828.“我说：他必是被撕碎了”表对它被邪恶与虚假毁灭的觉知。这从“说”和“被撕碎”的含义清楚可知：“说”是指觉知或觉察，如前面频繁所述；“被撕碎”是指被邪恶与虚假毁灭，也就是“约瑟”所代表的内在良善被毁灭（5805节）。“被撕碎”之所以具有这种含义，是因为在灵界，除了良善被邪恶与虚假撕碎外，没有其它撕碎。此中情形就像死亡，以及与死亡有关的东西；这些东西在灵义上并非表示属世的死亡，而表示属灵的死亡，就是诅咒，因为灵界没有其它死亡。“撕碎”同样如此，它在灵义上并非表示诸如野兽所导致的那种撕碎，而是指邪恶与虚假对良善的那种撕碎。此外，进行“撕碎”的“野兽”在灵义上表示恶欲和衍生的虚假，这类观念在来世也由野兽来代表。
除了邪恶和衍生的虚假，以及虚假和随之而来的邪恶外，不断从主流到人那里的良善不会被其它任何东西毁灭。因为一旦不断流入的良善通过内在人来到外在人或属世人这里，它就会遭遇邪恶与虚假；它们像野兽一样利用各种方式将这良善撕碎并消灭。经由内在人流入的良善因此被堵塞并停止，流入所经由的内层心智由此被关闭；只有尽量多的属灵之物被允许进入，以通过它使属世人能推理和说话，尽管他只出于尘世、肉体和世俗事物而如此行，事实上要么反对良善和真理，要么以虚假或欺骗的方式附和它们。
这是一条普世律法：流入会照着流出来调整自己；如果流出被堵塞，流入也被堵塞。通过内在人有一个从主而来的良善与真理的流入，通过外在人就必有一个流出，即流出进入生活，也就是仁爱的操练。只要这流出在进行，来自天堂，也就是经由天堂从主而来的流入就持续不断。然而，如果没有流出，反而在外在人或属世人中有某种东西（即将所流入的良善撕碎并消灭的邪恶与虚假）进行阻碍，那么由刚才所提到的普世律法可推知，流入会调整自己以适应流出。这一切都是如此，所以良善的流入退回，由此关闭内在人，而流入正是经由内在人而来；它的关闭会导致属灵事物上的愚蠢，这愚蠢如此之大，以致像这样的人既不知道，也根本不想知道关于永生的任何事，最终变得如此疯狂、愚蠢，以致他抬举虚假，使之成为通向真理的障碍，称虚假为真理，称真理为虚假，并抬举邪恶，使之成为通向良善的障碍，视邪恶为良善，视良善为邪恶。他就这样把良善撕得粉碎。
“被撕裂的”这个词在圣言各处有所提及，它的本义是指被邪恶所生的虚假毁灭之物；而被邪恶所毁灭之物被称为“自死的（carcass，即尸首）”。然而，当单单提及“撕裂”这个词时，所指的是这两个概念，因为这个概念包含另一个概念所具有的含义；但当这两个概念都被提及时，情况就不同了，因为这时要作出区分。由于“被撕裂的”在灵义上表示被邪恶所生的虚假毁灭之物，所以在代表性教会，人们被禁止吃被撕裂的东西。若不是天上的人理解为属灵的邪恶，人们绝不会被禁止吃这种东西。除此之外，吃被野兽撕裂的肉有什么害处呢？
至于他们不可吃的“被撕裂的”，摩西五经如此记着说：
自死的脂肪和被野兽撕裂的脂肪，可用作任何用途，只是你们万不可吃。（利未记7:24）
又：
自死的或是被野兽撕裂的，他不可吃，因此污秽自己。我是耶和华。（利未记22:8）
又：
你们要在我面前为圣洁的人，因此，田间被野兽撕裂牲畜的肉，你们不可吃，要丢给狗吃。（出埃及记22:31）
以西结书：
先知说，哎！主耶和华，看哪，我的灵魂素来未曾被玷污，从幼年到如今我没有吃过自死的，或被野兽撕裂的，那可憎的肉也未曾入我的口。（以西结书4:14）
从这些经文明显可知，吃被野兽撕裂的是可憎的事，不是因为它被野兽撕裂，而是因为它表示邪恶所生的虚假将良善撕碎；另一方面，“自死的”表示由邪恶所造成的良善的死亡。
在诗篇，就以下经文的内义而言，所表示的也是虚假与邪恶将良善撕碎：
恶人像狮子急要抓撕，又像少壮狮子蹲伏在暗处。（诗篇17:12）
又：
它们向我张口，好像抓撕吼叫的狮子。（诗篇22:13）
然而另一处：
恐怕他们像狮子撕裂我的灵魂，甚至撕碎，无人搭救。（诗篇7:2）
“狮子”表示那些使教会荒凉的人。前面论述约瑟的地方，即他被他的哥哥们卖掉，他那蘸了血的外衣被送到他父亲那里，然后他父亲也说“这是我儿子的外衣，有邪恶的野兽把他吞了，约瑟一定被撕碎了”（创世记37:33）。“被撕碎”表示被邪恶所生的虚假驱散（参看4777节）。
Potts(1905-1910) 5828
5828. And I said, Surely, tearing he is torn in pieces. That this signifies perception that it has perished by evils and falsities, is evident from the signification of "saying," as being perception (of which frequently above); and from the signification of "being torn in pieces," as being to perish by evils and falsities (that is, the internal good which is represented by Joseph, n. 5805). That "to be torn in pieces" has this signification, is because in the spiritual world there is no other tearing in pieces than that of good by evils and falsities. The case herein is like death and what relates to death. In the spiritual sense these do not signify natural death, but spiritual death, which is damnation, for there is no other death in the spiritual world. So likewise "tearing" does not signify in the spiritual sense such tearing as is done by wild beasts, but the tearing to pieces of good by evils and falsities. Moreover the wild beasts which tear, signify in the spiritual sense the evils of cupidities and the derivative falsities, which also are represented by wild beasts in the other life. [2] The good which continually flows in from the Lord with man, does not perish except by evils and the derivative falsities, and by falsities and the derivative evils. For as soon as this good, continuous through the internal man, comes to the external or natural man, it is met by evil and falsity, by which the good is torn in pieces and extinguished in various ways as by wild beasts. By this the influx of good through the internal man is checked and stayed, and consequently the inner mind, through which is the influx, is closed, and only so much of the spiritual is admitted through it as to enable the natural man to reason and speak, but this only from earthly, bodily, and worldly things, and indeed contrary to good and truth, or in accordance with them from pretense or deceit. [3] It is a universal law that influx adjusts itself according to efflux, and if efflux is checked influx is checked. Through the internal man there is an influx of good and truth from the Lord, and through the external there must be an efflux, namely into the life, that is, in the exercise of charity. When there is this efflux then there is continual influx from heaven, that is, through heaven from the Lord; whereas if there is no efflux, but resistance in the external or natural man (that is, evil and falsity which tear to pieces and extinguish the inflowing good), it follows from the universal law just mentioned that the influx adjusts itself to the efflux, consequently that the influx of good draws back, and thereby the internal through which is the influx is closed; and through this closing there comes stupidity in spiritual things, even until the man who is such neither knows nor is willing to know anything about eternal life, and at last becomes insane, so that he opposes falsities against truths, calling them truths and the truths falsities, and evils against goods, making them goods and the goods evil. Thus he tears good completely to pieces. [4] That which is "torn" is occasionally mentioned in the Word, whereby in the proper sense is signified that which perishes through falsities from evils; but that which perishes through evils is called a "carcass." When only what is "torn" is mentioned, both are signified, for the one involves the signification of the other; but it is otherwise when both are mentioned, for then a distinction is made. Because that which is "torn" signified in the spiritual sense that which had perished by falsities from evils, therefore it was forbidden in the representative church to eat anything torn, which by no means would have been thus forbidden unless that spiritual evil had been understood in heaven. Otherwise what harm would there have been in eating flesh torn by a wild beast? [5] Of "torn" things, that they were not to be eaten, it is thus written in Moses:
The fat of a carcass and the fat of that which is torn may be for every use, provided in eating ye shall not eat it (Lev. 7:24). Again:
A carcass and that which is torn he shall not eat, to be defiled therewith: I am Jehovah (Lev. 22:8). And again:
Men of holiness ye shall be to Me; therefore ye shall not eat the flesh that is torn in the field; ye shall cast it forth to dogs (Exod. 22:31). In Ezekiel:
The prophet saith, Ah Lord Jehovih! behold my soul hath not been defiled, and a carcass and that which is torn I have not eaten from my youth until now, so that the flesh of abomination hath not come into my mouth (Ezek. 4:14). From these passages it is plain that it was an abomination to eat that which was torn, not because it was torn, but because it signified the tearing of good to pieces by falsities which are from evils, whereas a "carcass" signified the death of good by evils. [6] The tearing of good to pieces by falsities from evils is meant also in the following passages from David in the internal sense:
The likeness of the wicked is as a lion, he desireth to tear, and as a young lion that sitteth in hiding places (Ps. 17:12). Again:
They opened their mouth against me, a tearing and a roaring lion (Ps. 22:13). And yet again:
Lest they tear my soul as a lion, tearing but none rescuing (Ps. 7:2). A "lion" denotes those who vastate the church. Where it is said above of Joseph, that he was sold by his brethren, and that his tunic stained with blood was sent to his father, then his father also said, "It is my son's tunic, an evil wild beast hath devoured him, tearing, Joseph is torn in pieces" (Gen. 37:33). (That "to be torn in pieces" is to be dissipated by falsities from evil may be seen where this is explained, n. 4777.)
Elliott(1983-1999) 5828
5828. 'And I said, He has surely been torn to pieces' means a perception that it was destroyed by evils and falsities. This is clear from the meaning of 'saying' as perception, dealt with often; and from the meaning of 'being torn to pieces as being destroyed by evils and internal good represented by 'Joseph' was destroyed, 5805. 'Being torn to pieces' has this meaning because no other kind of tearing to pieces takes place in the spiritual world than that of good by evils and falsities. It is the same with death and anything having to do with death, by which is meant in the spiritual sense not natural death but spiritual death, which is damnation. No Other kind of death occurs in the spiritual world. So too with 'a tearing to pieces. This does not mean in the spiritual sense the kind of tearing to pieces that wild animals engage in, but the tearing to pieces of good by evils and falsities. Also, in the spiritual sense, 'wild animals that tear to pieces' means evil desires and derivative false ideas; and such ideas are also represented in the next life by wild animals.
[2] The good which constantly comes from the Lord to a person is destroyed by nothing other than evils and derivative falsities, and by falsities and consequent evils. For as soon as that constantly inflowing good, coming by way of the internal man, reaches the external or natural man it encounters evil and falsity, which - acting like wild animals - employ various methods to tear apart and annihilate that good. For that reason the inflow of good by way of the internal man is blocked and halted, and the interior mind through which the inflow comes is consequently closed. Only as much of what is spiritual is allowed through as will enable the natural man to reason and speak, though he does so in terms that are solely earthly, bodily, and worldly, either in opposition to what is good and true, or else in keeping with such but in a false or deceitful way.
[3] It is a universal law that an inflow adjusts itself to the outflow, and if the outflow is blocked, so is the inflow. Through the internal man there is an inflow of good and truth from the Lord, and through the external there should be an outflow, an outflow into life, that is, in the exercise of charity. As long as that outflow is taking place the inflow from heaven, that is, from the Lord by way of heaven, is continuous. If however no outflow takes place but something stands in the way in the external or natural man, namely evil and falsity which tear the inflowing good to pieces and annihilate it, it follows from the universal law mentioned above that the inflow adjusts itself to the outflow. All this being so, the inflow of good holds itself back and accordingly closes the internal through which the inflow comes; and that closing of it leads to stupidity in spiritual matters, which is so great that the person who is like this neither knows nor wishes to know anything at all about eternal life. At length he becomes so senseless that he raises falsity as an obstacle to truth, calling falsities truths and truths falsities, and raises evil as an obstacle to good, regarding evils as forms of good and forms of good as evils. In this way he tears good completely to pieces.
[4] The word 'torn' occurs in various places in the Word, the proper meaning of which is falsities that arise from evils, while that which is destroyed by evils is called 'a carcass'. When however the expression 'torn' is used by itself, both ideas are meant since the one includes the meaning carried by the other. It is different when the one is referred to together with the other, because in that case a distinction is being made. Since what had been torn meant in the spiritual sense what had been destroyed by falsities arising from evils, people were forbidden in the representative Church to eat anything torn. They would never have been forbidden to eat it if that spiritual evil had not been meant in heaven. Apart from this, what evil could have lain in eating flesh torn by a wild animal?
[5] Regarding their not eating anything torn the following is stated in Moses,
The fat of a carcass and the fat of that which has been torn may be put to any use, provided that you do not eat it at all. Lev 7:24.
In the same author,
He shall not eat a carcass or that which has been torn, to be defiled by it. I am Jehovah. Lev 12:8.
In the same author,
You shall be men who are sanctified to Me; therefore you shall not eat flesh torn in the field, you shall throw it to the dogs. Exod 21:31.
In Ezekiel,
Ah Lord Jehovih! The prophet says, Behold, my soul has not been polluted, and from my youth even till now I have not eaten any carcass or that which has been torn, so that abominable flesh has not come into my mouth. Ezek 4:14.
From these quotations it is evident that it was an abomination to eat what had been torn, not because it had been torn but because a tearing to pieces of good by falsities arising from evils was meant, 'a carcass' on the other hand being the death of good caused by evils.
[6] A tearing to pieces of good by falsities and evils is also meant in the internal sense of the following places in David,
The wicked is like a lion, he desires to tear, and like a young lion who sits in hiding-places. Ps 17:12.
Elsewhere,
They opened their mouth against me - a lion tearing and roaring. Ps 22:13.
And in yet another place,
Lest like a lion they seize my soul, tearing it to pieces and there is none to deliver. Ps 7:1.
'A lion' stands for those who lay waste the Church. Above, where Joseph was the subject - at the point where he was sold by his brothers, and his tunic, which had been dipped in blood, was sent to his father - his father too said at that time,
My son's tunic! An evil wild animal has devoured him; Joseph has been torn to pieces. Gen 37:33.
'His having been torn to pieces' means being scattered by falsities arising from evils, see 4777.
Latin(1748-1756) 5828
5828. `Et dixi, Verumtamen discerpendo discerptus est': quod significet apperceptionem quod a malis et falsis perierit, constat a significatione `dicere' quod sit perceptio, de qua saepius et a significatione `discerpi' quod sit a malis et falsis perire, nempe bonum internum quod per `Josephum' repraesentatur, n. 5805: quod `discerpi' id significet, est quia in mundo spirituali non alia datur discerptio quam boni a malis et falsis; se habet hoc sicut mors et quae mortis sunt, haec in sensu spirituali significant non mortem naturalem sed mortem spiritualem, quae est damnatio; nam alia mors non est {1}in mundo spirituali; similiter `discerptio' in sensu spirituali non significat discerptionem qualis est quae fit a feris, sed discerptionem boni a malis et falsis; etiam `ferae quae discerpunt' in sensu spirituali significant mala cupiditatum et falsa inde, haec etiam in altera vita repraesentantur per `feras'. [2] Bonum quod a Domino continue influit apud hominem, non nisi quam a malis et inde falsis, et a falsis et inde malis, perit; ut primum enim bonum illud {2}continuum per internum hominem {3}ad externum seu naturalem, venit, obviam ei fit malum et falsum, per quae bonum sicut a feris variis modis discerpitur et exstinguitur, inde {4}influxus boni per internum hominem inhibetur et sistitur, consequenter {5}mens interior, per quam influxus, clauditur, et modo tantum spirituale per illam admittitur ut naturalis homo possit ratiocinari et loqui, sed tunc solum ex terrestribus, corporeis et mundanis, et quidem contra bonum et verum, aut simulate seu dolose{6}secundum illa. [3] Universalis lex est quod influxus se accommodet {7}secundum effluxum, sique inhibetur effluxus, quod inhibeatur influxus; per internum hominem est influxus {8}boni et veri a Domino, per externum erit effluxus, nempe in vitam, {9}hoc est, in exercitio charitatis, quando is effluxus est, tunc continuus est influxus a caelo, {10}hoc est, per caelum a Domino; at si non datur effluxus, sed in externo seu naturali homine resistentia, hoc est, malum et falsum, quae bonum {11}influens discerpunt et exstinguunt, sequitur ex lege universali supra memorata quod influxus se accommodet ad effluxum; proinde quod {12}retrahat se influxus boni, et sic claudatur internum per quod influxus, et per occlusionem illam fit stupiditas in spiritualibus, usque adeo ut homo qui talis, nihil sciat de vita aeterna, nec scire velit; et demum fit insania ut objiciat falsa contra vera, et illa dicat vera et haec falsa, et objiciat mala contra bona, et illa faciat bona et haec mala; [4] {13}ita discerpit prorsus bonum. In Verbo memoratur passim `discerptum', et per id in sensu proprio significatur id quod perit a falsis ex malis; quod autem perit ex malis, hoc vocatur `cadaver'; at cum solum discerptum dicitur, tunc significatur utrumque, unum enim involvit significationem alterius, {14}aliter quum unum dicitur cum altero, distinguitur enim tunc{15}. Quia discerptum in spirituali sensu significabat id quod perierat a falsis ex malis, ideo {16} prohibitum fuit in Ecclesia repraesentativa ne ullum discerptum comederent; quod nequaquam ita {17} prohibitum fuisset nisi spirituale id malum {18}intelligeretur in caelo; alioquin quid mali inesset (x)discerptam a fera carnem {19}comedere? [5] De discerptis quod non comederentur, ita {20}apud Mosen, Adeps cadaveris {21}et adeps discerpti fiet pro omni usu, modo comedendo non comedetis illum, Lev. vii 24:apud eundem, Cadaver et discerptum non comedet, ut polluatur eo, Ego Jehovah, Lev. xxii 8: apud eundem, Viri sanctitatis eritis Mihi, ideo carnem in agro (x)discerptam non comedetis, canibus projicietis eam, Exod. xxii 30 [A.V. 31]: apud Ezechielem, Ah Domine Jehovih, dicit propheta, ecce anima mea {22}non polluta, et cadaver et discerptum non comedi a juventute mea huc usque, ut non venerit in os meum caro abominationis, iv 14; ex his patet quod abominatio fuerit `comedere discerptum', non quia discerptum erat sed quia significabat boni discerptionem a falsis quae a malis, `cadaver' autem boni mortem a malis. [6] Discerptio boni a falsis et malis etiam in his locis apud Davidem in sensu interno intelligitur, Similitudo impii sicut leo, desiderat discerpere, et sicut leo juvenis, qui sedet in latibulis, Ps. xvii 12:
alibi, Aperuerunt contra me os suum, leo discerpens et rugiens, Ps. xxii 14 [A.V. 13]:
et adhuc alibi, Ne rapiant sicut leo animam meam, discerpens sed non eripiens, Ps. vii 3;
`leo' pro illis qui vastant Ecclesiam. Supra, ubi de Josepho agitur, quod venditus a fratribus et tunica ejus tincta sanguine ad patrem missa, etiam {23}tunc pater ejus dixit, Tunica filii mei, fera mala comedit illum, discerpendo discerptus est Joseph, Gen. xxxvii 33;
quod `discerptus' sit a falsis quae a malis dissipatus, videatur ibi, n. 4777. @1 ibi$ @2 A alters to continue$ @3 in$ @4 quia nulla receptio, fit quod influxus . . . inhibeatur et sistatur$ @5 quod mens . . . claudatur . . . admittatur$ @6 cum illis$ @7 ad$ @8 i nempe$ @9 et in exercitia$ @10 et$ @11 influere conans$ @12 retrahet I$ @13 i at$ @14 cum solum absque altero dicitur, aliter cum unum$ @15 i ut in locis qui mox sequuntur$ @16 i tam severe$ @17 i severe$ @18 i in illo esset et id$ @19 edere$ @20 Moses$ @21 aut$ @22 A I o$ @23 Jacob$