8989.“又要带他到门或门框那里”表被确认或强化并植入的真理与属灵良善交流的一种状态。这从“门”和“门框”的含义清楚可知。“门”是指将真理引入良善的手段（参看2356，2385节），在此是指被确认或强化并植入的真理，这种真理由服事六年后的希伯来奴仆来表示（8976，8984节）；“门”因指引入的手段，故也指交流的手段，因为一个房间通过门与另一个房间相通。“门框或门柱”是指这种真理与良善的联结，因为门框或门柱在两个房间之间，并把它们连接起来。“门框或门柱”是指属世层的真理（参看7847节）。谁看不出为留下来的奴仆所执行的这个仪式包含一个奥秘，事实上包含一个神性奥秘？因为这个仪式是耶和华从西乃山上宣布和吩咐的。不相信圣言里面有任何比显现在字面上的更神圣、神性的事物之人必感到惊讶，因为包含在本章和后面几章中的这些和其它许多事物都是耶和华以一种活生生的声音宣布的。事实上，从字面上看，它们似乎只是各民族的法律所应对的那类事，如关于奴仆的这条律法：他们当中凡不愿从服事中出去的，都要带到门或门框那里，他主人要在那里用锥子穿他的耳朵。就字义而言，这并没有来自神之物的味道；即便如此，它仍是绝对的神性。不过，这一点若不通过内义就不明显。内义就是，那些只充满真理，未充满相应的良善，然而仍充满回想属灵良善时的快乐之人（8986，8987节）拥有与属灵良善的某种交流和结合。
这一点由被他主人到门或门框那里用锥子所穿的奴仆的耳朵来代表；因为“门”是指交流手段，“门框”是指结合；“耳朵”是指服从；用锥子穿耳朵是他要留在的那个状态的一个代表性标志。当一个人阅读这句话时，与他同在的天使就是如此理解这些事的。因为天使不会思想一扇门或一个门框，也不思想耳朵和耳朵的穿刺，甚至不思想一个奴仆；而是会思想上述交流和结合。事实上，天使拥有对后一种事物的理解，因为他们在光中。呈现给他们的事物是属灵、属天堂的，而不是诸如圣言字义所包含的那种属世和世俗的事物；因为圣言的字义是属世和世俗的，而它的内义则是属灵、属天堂的。字义是为世人而存在的，内义则为天使而存在的；因此，天堂与人类通过圣言而有一种交流和结合
为进一步公开包含在奴仆留在主人那里的情况下所遵循的这道程序中的奥秘，必须说一说为何“门”和“门框”表示交流和结合的手段。天使和灵人都有住所，它们和世上的住所一模一样（参看1116，1626-1628，1631，4622节）。并且（何等的一个奥秘）出现在他们住所中的每一个事物都是某种属灵事物的一个标志；它也是由存在于天堂，因而存在于他们心智中的属灵事物产生的。在那里，真理与良善之间的交流在视觉上呈现为门，它们的结合呈现为门框或门柱；其它事物则呈现为房间本身、门廊、窗户和各种不同的装饰品。如今没有人，尤其纯属世之人能相信这些事物就是如此，因为它们并未显明给人的肉体感官；然而，从圣言可以清楚地看出，当先知们的内层向天堂打开，或说他们的内眼被打开，得以看向天堂时，他们就看见这类事物。我也曾上千次地感知并看见过这些事物。我还经常听他们说，当他们的思维正交流给我时，他们房间的门是开着的，或当它们没有交流时，他们的门是关着的。
这解释了为何在圣言中，凡论述交流的地方，经上会提到“门”，如以赛亚书：
我的百姓啊，去进你的卧房，关上你身后的门；把自己藏起片刻，等到忿怒过去。（以赛亚书26:20）
“关上你身后的门，等到忿怒过去”表示与邪恶，也就是说“忿怒”没有接触或交流（参看3614，5034，5798，6358，6359，6997，8284，8483节）。玛拉基书：
祂岂能从你们那里接受脸面？这是万军之耶和华说的。甚至你们中间谁宁愿关上门，不徒然在我坛上燃起一点亮光？（玛拉基书1:9，10）
“关上门”表示不与神圣或神性事物交流。撒迦利亚书：
黎巴嫩哪，打开你的门，任火吞灭你的香柏树。（撒迦利亚书11:1）
“打开门”表示提供通道或交流。
诗篇：
祂从上面吩咐天空，又敞开天上的门。（诗篇78:23）
“敞开天上的门”表示提供与从天上的主而来的真理和良善的交流。又：
宁愿站在我神殿中的门口，不愿住在邪恶的帐棚里。（诗篇84:10）
“站在门口”表示从外面与良善，也就是“神殿”交流（3720节）。又：
众城门哪，你们要抬起头来！古老的门啊，你们要被举起！好让荣耀之王进来。（诗篇24:7，9）
“古老的门被举起”表示内心向那为“荣耀之王”的主打开并提升，因而表示提供交流，也就是使祂能以仁之良善和信之真理流入。主凭良善所发出的真理而被称为“荣耀之王”。
以赛亚书：
耶和华对祂所膏的古列说，我紧握他的右手，使列族降伏在他面前，我也要松开列王的腰带，在他面前打开门，城门不得关闭；我必在你前面行，修平崎岖之地。我要将暗中的宝物和隐密处的财宝赐给你，使你知道提名召你的，就是我耶和华，以色列的神。（以赛亚书45:1-3）
这论及其人身方面的主，祂在代表意义上就是“古列”；“在他面前打开门”是指提供进入神性本身的入口。这就是为何甚至就其人身而言，主也被称为“神”，在此被称为“以色列的神”。
启示录：
看哪，我在你面前立一个敞开的门，是无人能关的，因你略有一点力量，也曾遵守我的道。（启示录3:8）
“立一个敞开的门”表示与天堂的交流。又：
这些事以后我观看，见天上有一道开着的门。我听见说，你上到这里来，我要将以后必成的事指示你。（启示录4:1）
此处“门”明显表示交流，因为所论述的主题是他即将从天上所受的启示。由此也明显可知，在天上，交流由门来代表，如前所述。又：
看哪，我站在门口叩门，若有听见我声音就开门的，我要进到他那里去，我与他，他与我一同坐席。（启示录3:20）
此处“门”也明显表示进入主所在的天堂的入口，以及与天堂，因而与主的交流。
在马太福音也一样：
新郎到了，童女进去赴婚筵，门就关了。最后其余的童女也来了，说，主啊，主啊，给我们开门。祂却回答说，我实在告诉你们，我不认识你们。（马太福音25:10-12）
这些话在内义上表示什么，可参看前文（4635-4638节），即：“童女”是指那些在教会里的人；“她们灯里有油”是指在信之真理里面有仁之良善；“她们灯里没有油”是指有信之真理，但它们里面没有仁之良善；经上之所以说门向后者“关了”，是因为他们不与天堂交流，也就是不通过天堂与主交流。与天堂并通过天堂交流是通过仁与爱之良善，而不是通过被称为信之真理、没有良善在其中的真理实现的。这就为何后者被称为“愚拙的童女”，而前者被称为“聪明的童女”。
路加福音：
将来有许多人寻求要进去，却是不能。及至家主起来关了门，那时你们开始站在外面叩门说，主啊，主啊，给我们开开！祂却回答他们说，我不晓得你们是哪里来的！那时，你们要开始说，我们在你面前吃过、喝过，你也在我们的街上教训过人。祂却要对你们说，我不晓得你们是哪里来的。你们这一切作恶的人，离开我去吧！（路加福音13:24-27）
此处“门”也明显表示入口和交流，如前所述。那些门向他们关上，叩门却不允许进去的人是指充满从圣言所领受的信之真理，却未充满仁之良善的人。这一切由“在主面前吃过、喝过，听见主在街上教训过人”，然而他们却未过信仰的生活来表示，因为那些不过这种生活的人就是那“作恶的人”。
约翰福音：
我实实在在地告诉你们：人进羊圈，不从门进去，倒从别处爬进去，那人就是贼，就是强盗。从门进去的，才是羊的牧人。我就是门，凡从我进来的，必然得救。（约翰福音10:1，2，9）
“从门进去”表示通过信之真理进到仁与爱之良善，因而进到主那里；事实上，主是良善本身，也是引入的真理，因而同样是“门”，因为信是从祂领受的。
“门”表示交流的手段，这话看似一种比喻性的说话方式，或一种比较；但在圣言中，它们不是比喻或比较；相反，它们是真实的对应。甚至那里所作的比较也涉及诸如相对应的那类事物的使用，这从前面关于门的阐述可以看出来，即：实际的门在天上就出现在天使和灵人所在的地方，其打开或关闭取决于交流的状态。其它一切比较也是如此。
Potts(1905-1910) 8989
8989. And he shall bring him to the door, or unto the door post. That this signifies a state of communication of truth confirmed and implanted with spiritual good, is evident from the signification of a "door," as being the introduction of truth to good (see n. 2356, 2385), here of truth confirmed and implanted, which is signified by a Hebrew manservant after a service of six years (n. 8976, 8984), and as "a door" denotes introduction, it also denotes communication, for one room communicates with another by means of a door; and from the signification of "door-post," as being the conjunction of such truth with good, for a door-post stands between two rooms and joins them together. Who cannot see that this ritual for the menservants who remain contains in it some secret, and indeed a Divine one? for it was dictated and commanded by Jehovah from Mount Sinai. They who do not believe that there is anything more holy and Divine in the Word than that which appears in the letter, must needs wonder that these and many other things contained in this chapter and in the following chapters were dictated by Jehovah in a living voice; for in the letter they appear to be such things as are contained in the laws of nations-as this concerning menservants-that one who did not wish to go forth from service should be brought to a door or to a door-post, and should have his ear bored through with an awl by his master. In the sense of the letter this does not savor of anything Divine; nevertheless it is most Divine; but this does not appear except through the internal sense. The internal sense is that they who are in mere truths and not in the corresponding good, but yet are in the delight of the remembrance of spiritual goods (n. 8986, 8987), have some communication and conjunction with spiritual good. [2] This was represented by the ear of the servant being bored through at a door or at a door-post by his master; for "a door" denotes communication, and "a door-post" conjunction; the "ear" denotes obedience; and boring it through with an awl is representative of the state in which he would remain. Thus do the angels perceive these things who are with a man who is reading this word. For the angels do not think of a door or of a door-post, nor of an ear and its boring, nor even of a manservant; but instead thereof they think of the aforesaid communication and conjunction. For the angels are in the understanding of such things, because they are in light; and the things presented to them are spiritual and heavenly, not natural and worldly as are the things contained in the sense of the letter of the Word; for the sense of the letter of the Word is natural and worldly, but its internal sense is spiritual and heavenly; the literal sense is for men, the internal sense is for the angels, consequently there is a communication and conjunction of heaven with man by means of the Word. [3] In order that the arcana which are contained in this procedure with menservants that remain with their master may be opened still further, it must be told whence it is that "a door" and "a door-post" signify communication and conjunction. Angels and spirits have habitations which appear quite like those which are in the world (see n. 1116, 1626-1628, 1631, 4622), and-what is a secret-each and all things that appear in their habitations are significative of spiritual things; for they flow forth from the spiritual things which are in heaven, and which are consequently in their minds. Communications of truth with good are there presented to view by means of doors, and conjunctions by means of door-posts, and other things by the rooms themselves, by the courts, by the windows, and by the various adornments. That this is so, a man at this day, especially one who is merely natural, cannot believe, because such things are not manifest to the senses of the body. Nevertheless that such things were seen by the prophets when their interiors had been opened into heaven, is evident from the Word. They have also been perceived and seen by me a thousand times. I have moreover frequently heard them say, when their thoughts were in communication with me, that "the doors of their rooms were opened," and when they did not communicate, that they "were closed." [4] From this it is that mention is made of "doors" in the Word, where communication is treated of, as in Isaiah:
Go, My people, enter thou into thy chambers, and shut thy door after thee; hide thyself as for a little moment, until the anger be overpast (Isa. 26:20). "To shut the door after oneself until the anger be overpast" denotes no communication with evils, which are "the anger" (see n. 3614, 5034, 5798, 6358, 6359, 6997, 8284, 8483). In Malachi:
Shall He receive faces from you? said Jehovah Zebaoth. Who is there even among you that would rather shut the doors? and not kindle a light upon Mine altar in vain (Mal. 1:9, 10). "To shut the doors" denotes not to communicate with holy or Divine things. In Zechariah:
Open thy doors O Lebanon, that the fire may devour thy cedars (Zech. 11:1). "To open the doors" denotes to afford a passage or communication. [5] In David:
He commanded the skies from above; He set open the doors of the heavens (Ps. 78:23). "To set open the doors of the heavens" denotes to give communication with the truths and goods which are from the Lord in the heavens. Again:
I have chosen to stand at the door in the house of my God, rather than dwell in the tents of wickedness (Ps. 84:10). "To stand at the door" denotes to communicate abroad with good, which is "the house of God" (n. 3720). Again:
Lift up your heads, O ye gates; be ye lifted up, ye doors of the world; that the King of glory may come in (Ps. 24:7, 9). "The doors of the world being lifted up" denotes the opening and elevation of hearts to the Lord, who is "the King of glory," and so to give communication, that is, that He may flow in with the good of charity and with the truth of faith. The Lord is called "the King of glory" from the truth which is from good. [6] In Isaiah:
Jehovah said to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and I will loose the loins of kings: to open the doors before him, and the gates shall not be shut; I will go before thee, and make the crooked places straight. And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I Jehovah, who have called thee by thy name, am the God of Israel (Isa. 45:1-3);
speaking of the Lord as to His Human, who in the representative sense is "Cyrus;" to "open the doors before him" denotes to give entrance to the Divine Itself. Hence it is that even as to His Human He is called "God," here "the God of Israel." [7] In John:
Behold I have set before thee an open door, which no one can shut; for thou hast a little power, and hast kept My word (Rev. 3:8). "To set an open door" denotes communication with heaven. In the same:
After these things I saw, and behold a door opened In heaven. I heard, Come up hither, that I may show thee the things which must come to pass hereafter (Rev. 4:1). Here "a door" plainly denotes communication, because it is said of the revelation which he was about to receive from heaven. From this also it is plain that communication is there represented by a door, as was said above. In the same:
Behold I stand at the door, and knock; if anyone hear My voice and open the door, I will come in to him, and will sup with him, and he with Me (Rev. 3:20). Here also "a door" plainly denotes entrance and communication with heaven, where the Lord is, and thus with the Lord. [8] In like manner in Matthew:
The bridegroom came, and the virgins went in to the wedding, and the door was shut. At last came the other virgins, saying, Lord, Lord, open to us. But He answering said, Verily I say unto you, I know you not (Matt. 25:10-12). What these words signify in the internal sense, see at n. 4635-4638, namely, that "the virgins" denote those who are within the church; "to have oil in their lamps" denotes the good of charity in the truths of faith; and "not to have oil in their lamps" denotes to have the truths of faith, and no good of charity therein; to these latter the door is said to be "shut," because they do not communicate with heaven, that is, through heaven with the Lord. Communication with heaven, and through heaven, is effected by means of the good of charity and of love, but not truths, which are called the truths of faith, without good therein; and therefore these latter are called "foolish virgins," but the former "prudent virgins." [9] So in Luke:
Many shall seek to enter, but shall not be able. From the time when the master of the house is risen up, and hath shut to the door, then shall ye begin to stand without, and to knock at the door, saying, Lord, Lord, open to us; but He answering will say to you, I know you not whence ye are. Then shall ye begin to say, We have eaten and drunk in Thy presence, and Thou hast taught in our streets. But He shall say to you, I know you not whence ye are; depart from Me all ye workers of iniquity (Luke 13:24-27). Here also "a door" plainly denotes entrance and communication, as above. That they to whom the door is shut and who knock thereat and are not let in, are those who are in truths of faith from the Word and not in the good of charity, is signified by "eating and drinking in the presence of the Lord and hearing the Lord teach in the streets," and yet not living the life of faith; for they who do not live this life are "workers of iniquity." [10] In John:
Verily, verily, I say into you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. I am the door; by Me if anyone shall enter in, he shall be saved (John 10:1, 2, 9). "To enter in by the door" denotes by the truth which is of faith to the good of charity and of love, thus to the Lord, for the Lord is good itself; He is also the truth which introduces, thus likewise the "door," for faith is from Him. [11] That by "a door" is signified communication, appears like a metaphorical way of speaking, or like a comparison; but in the Word there are no metaphorical expressions or comparisons, but real correspondences. Even the comparisons therein are made by such things as correspond, as can be seen from what has been said about a door, namely, that doors actually appear in heaven with angels and spirits, and that their opening and shutting are according to the communications. And so in everything else.
Elliott(1983-1999) 8989
8989. 'And shall bring him to the door or to the doorpost' means a state in which strengthened and implanted truth [communicates] with spiritual good. This is clear from the meaning of 'the door' as the means by which truth is introduced into good, dealt with in 2356, 2385, at this point strengthened and implanted truth, meant by a Hebrew slave after servitude lasting six years, 8976, 8984, and since 'the door' is the means of introduction it is also the means of communication (for a door is the means by which one room communicates with another); and from the meaning of 'the doorpost' as that truth linked to good, since a doorpost stands between two rooms, linking one to the other. For the meaning of 'the doorpost' as the truth of the natural, see 7847. Who can fail to see that this symbolic act carried out when slaves stayed on contains an arcanum, indeed a Divine one? For Jehovah declared and commanded it from Mount Sinai. People who do not think there is anything holier and more Divine in the Word than that which is seen in the letter must be astonished that these and many more things contained in the present and following chapters were declared vocally by Jehovih. For in the letter they appear to be simply the kinds of matters that nations' civil laws deal with, as is the case with this law regarding slaves, which decrees that any of them who does not wish to go out of servitude should be brought to the door or to the doorpost, where his master should pierce his ear with an awl. In the sense of the letter this does not savour of what comes from God; even so, it is utterly Divine. But this is not evident unless made so by the internal sense. The internal sense is that those imbued with truths alone and not with complementary good, yet nevertheless with the delight in remembering forms of spiritual good, 8986, 8987, have some communication and link with spiritual good.
[2] This was represented by the law that the slave's ear should be pierced at the door or at the doorpost by his master; for the door is the means of communication, the doorpost is that which serves to link, the ear is obedience, and piercing it with an awl is a representative sign of the state in which he is to stay on. This is how these details are perceived by the angels present with a person who reads this command. The angels do not think of a door, of a doorpost, of an ear and the piercing of it, nor even of a slave, but instead they think of the communication and linking together mentioned above. For the understanding which angels have is of the latter kind of things, because they are in the light. And none except spiritual and heavenly matters occur to them, not natural and worldly ones such as the literal sense of the Word contains; for the literal sense of the Word is natural and worldly, whereas its internal sense is spiritual and heavenly. The former exists for men, the latter for angels; consequently the Word is the means through which heaven has communication with and is linked to mankind.
[3] To bring further out into the open the arcana contained in this procedure followed in the case of slaves staying on with their master, something must be said about why it is that 'the door' and 'the doorpost' mean the means of communication and of linking together. Angels and spirits possess dwelling-places, which are in appearance exactly like those in the world, 1116, 1626-1628, 1631, 4622. And - what is an arcanum - every single thing that appears in their dwelling-places is a sign of something spiritual; it also arises out of spiritual things which exist in heaven, and which are therefore present in their minds. Communication between truth and good is presented visually there as a door, and the linking together of them as a doorpost; and other things are presented as the actual rooms, porches, windows, and different kinds of adornment. Nobody at the present day, least of all one who is merely natural, is able to believe that these things are so, because they are not evident to people's physical senses; and yet it is clear from the Word that such things were seen by prophets when their inner eyes were opened to see into heaven. I too have discerned and seen the same things a thousand times. I have also on many occasions heard them say, when their thoughts were being communicated to me, that the doors of their rooms were open, or when they were not being communicated, that their doors were shut.
[4] This explains why 'doors' are mentioned in the Word in places where communication is the subject, as in Isaiah,
Go away, my people, enter your bed chambers, and shut your door behind you. Hide yourself, so to speak, for a little moment, until the anger passes over. Isa 26:20.
'Shutting the door behind oneself, until the anger passes over' stands for having no contact with evils, which are 'the anger', 3614, 5034, 5798, 6358, 6359, 6997, 8284, 8483. In Malachi,
Will He accept you favourably?a said Jehovah Zebaoth. Who even among you would rather shut the doors, and not kindle a light on My altar in vain? Mal 1:9, 10.
'Shutting doors' stands for not communicating with sacred or Divine things. In Zechariah,
Open your doors. O Lebanon, that fire may consume your cedars. Zech 11:1.
'Opening doors' stands for providing access or communication.
[5] In David,
He commanded the skies from above, He threw open the doors of the heavens. Ps 78:23.
'Throwing open the doors of the heavens' stands for providing communication with the truths and forms of good which come from the Lord in the heavens. In the same author,
I have chosen to stand at the door in the house of my God rather than to dwell in the tents of wickedness. Ps 84:10.
'Standing at the door' stands for communicating from the outside with good, which is 'the house of God', 3720. In the same author,
Lift up your heads, O gates, and be lifted up, O ancient doors,b so that the King of glory may come in. Ps 24:7, 9.
'Ancient doors being lifted up' stands for opening and raising hearts to the Lord, who is 'the King of glory', and so providing communication, that is, enabling Him to flow in with the good of charity and the truth of faith. The Lord is called 'the King of glory, by virtue of the truth that radiates from good.
[6] In Isaiah,
Jehovah said to His anointed, to Cyrus - whose right hand I have grasped, to subdue nations before him, in order that I may ungird the loins of kings, to open doors before him, and gates may not be shut - I will go before you and make straight the crooked places And I will give you the treasures of darkness, and the secret wealth of concealed places, that you may know that it is I, Jehovah, who called you by your name, the God of Israel. Isa 45:1-3.
This refers to the Lord in respect of His Human, He being 'Cyrus' in the representative sense. 'Opening doors before him' is providing access to the Divine itself, which is why even in respect of His Human He is called 'God', in this instance 'the God of Israel'
[7] In John,
Behold, I have set before you an open door which no one can shut; for you have a little strength, and have kept My word, and have not denied My name. Rev 3:8.
'Setting an open door' stands for communication with heaven. In the same book,
After these things I saw, and behold, an open door in heaven. I heard, Come up here, in order that I may show you things which must take place after this. Rev 4:1.
'A door' there plainly stands for communication, since a revelation which he was going to receive from heaven is the subject. From this it is also evident that communication is represented in heaven by a door, as stated above In the same book,
Behold, I stand at the door and knock If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me. Rev 3:20.
Here also 'the door' plainly stands for access to and communication with heaven where the Lord is, thus with the Lord.
[8] Similarly in Matthew,
The bridegroom came, and the virgins went in to the wedding feast and the door was shut. Eventually the remaining virgins came, saying, Lord, Lord, open to us. But He replying said, Truly, I say to you, I do not know you. Matt 25:10-12.
What these words mean in the internal sense, see 4635-4638, where it is shown that 'virgins' are those within the Church. 'Having oil in their lamps' refers to those who have the good of charity within the truths of faith, and 'not having oil in their lamps' to those who have the truths of faith and not the good of charity in them. The door is said to be shut to the latter because they do not communicate with heaven, that is, through heaven with the Lord. Communication with heaven and through heaven takes place through the good of charity and love, but not through truths that are called the truths of faith devoid of good within them. This is why the latter are called 'foolish virgins', while the former are called 'wise virgins'.
[9] In Luke,
Many will seek to enter and will not be able. Once the Householder has risen up and shut the door, then you will begin to stand outside and to knock at the door saying, Lord, Lord, open to us. But He replying will say to you, I do not know where you come from. Then you will begin to say, We ate in Your presence and we drank; and You taught in our streets. But He will say to you, I do not know where you come from; depart from Me, all you workers of iniquity! Luke 13:24-27.
Here also 'the door' plainly stands for access and communication, as above. Those to whom the door is shut and who knock on it but are not let in are people imbued with the truths of faith received from the Word but not with the good of charity. All this is meant by their eating with the Lord and drinking, and by their hearing the Lord teaching in their streets, when yet they do not live the life of faith, for 'workers of iniquity' are those who do not live that life.
[10] In John,
Truly, truly I say to you, He who does not enter by the door into the sheepfold but climbs in by another way, that man is a thief and a robber. But he who enters by the door is the shepherd of the sheep. I am the door; if anyone enters through Me he will be saved. John 10:1, 2, 9.
'Entering by the door' means passing through the truth of faith to the good of charity and love, thus to the Lord. For the Lord is Goodness itself, and the Truth that introduces too, thus also the door; for faith is received from Him.
[11] The use of 'the door' to mean the means of communication seems to be a metaphorical way of speaking, or a comparison. But in the Word they are not metaphors or comparisons; rather they are real correspondences. Even the comparisons made there involve the use of such things as are correspondential, as becomes clear from what has been stated regarding a door, namely that actual doors appear in heaven where angels and spirits reside, opening or shutting in accord with states of communication. So also with every other comparison.
Latin(1748-1756) 8989
8989. `Et adducet illum (x) ad januam vel ad postem': quod significet statum [communicationis] veri confirmati et implantati cum bono spirituali, constat ex significatione `januae' quod sit introductio veri ad bonum, de qua n. 2356, 2385, hic veri confirmati et implantati, quod per servum Hebraeum {1}post servitium sex annorum' significatur, n. 8976, 8984; et quia `janua' est introductio, est quoque communicatio, nam per januam communicatur unum conclave cum altero; et ex significatione `postis' quod sit conjunctio veri istius cum bono, nam postis {2}est inter duo conclavia et conjungit illa; quod `postis' sit verum naturalis, videatur n. 7847. Quis non videre potest quod rituale hoc {3}de servis manentibus arcanum in se contineat, et quidem arcanum Divinum? a Jehovah enim e monte Sinai dictatum et mandatum est; qui non credunt aliquid sanctius (c)ac Divinius in Verbo esse quam quod apparet in littera, miraturi sunt quod haec et plura quae in hoc capite et in sequentibus continentur dictata sint viva voce a Jehovah; apparent enim in littera velut talia quae in legibus gentium sunt, sicut hoc de servis quod qui eorum non exire e servitio vult adduceretur ad januam seu ad postem et {4}a domino ejus perforaretur auris ejus subula; hoc in sensu litterae Divinum non sapit, sed usque {5}est maxime Divinum; verum hoc non patet nisi per sensum internum; sensus internus est quod qui in solis veris sunt et non in bono correspondente, at usque in jucundo recordationis bonorum spiritualium, n. 8986, 8987, aliquam communicationem et conjunctionem habeant cum bono spirituali; {6}hoc repraesentatum 2 est per quod servi auris ad januam vel ad postem perforaretur a domino suo, janua enim est communicatio, postis est conjunctio, auris est oboedientia, et perforare eam subula est repraesentativum {7}status in quo (x)mansurus; ita percipiunt haec angeli qui apud hominem qui legit hoc verbum; angeli enim non cogitant de janua, nec de poste, nec de aure et de ejus perforatione, et ne quidem de servo, sed {8}loco eorum de dicta communicatione (c)ac conjunctione; sunt enim angeli in intelligentia talium, quia sunt in luce; et non obveniunt illis nisi quam spiritualia et caelestia, non autem naturalia et mundana qualia sunt in sensu litterae Verbi, nam sensus litterae Verbi est naturalis et mundanus, {9}sensus autem internus ejus est spiritualis et caelestis; ille est pro hominibus, hic pro angelis, inde per Verbum 3 est communicatio et conjunctio caeli cum homine; ut arcana quae in hoc processu cum servis manentibus apud dominum suum ulterius pateant, dicendum est unde est quod janua et postis significent communicationem et conjunctionem; sunt angelis et spiritibus habitacula, quae {10} apparent prorsus sicut ea quae in mundo, n. 1116, 1626-1628, 1631, 4622; et quod arcanum -est, omnia et singula quae in habitaculis eorum apparent sunt significativa spiritualium; profluunt etiam ex spiritualibus quae in caelo, et quae inde in mentibus eorum; communicationes veri cum bono sistuntur ibi per januas, et conjunctiones per postes, et {11}alia per ipsa conclavia, per atria, per fenestras, et per varia decoramenta; quod ita sit, homo hodie, praecipue qui mere naturalis est, non potest credere quia non patent coram sensibus eorum corporis, sed usque quod talia visa sint prophetis, cum {12}interiora eorum aperta sunt in caelum, constat ex Verbo; mihi quoque millies appercepta et visa sunt; audivi etiam pluries eos dicentes quod januae conclavium eorum apertae sint cum communicabantur cogitationes 4 eorum mecum, et quod clausae cum non communicabantur; inde est quod `januae' in Verbo nominentur ubi agitur de communicatione, ut apud Esaiam, Abi, popule mi, intra in cubicula tua, et claude januam tuam post te; occulta te sicut parum momenti, usque dum transeat ira,xxvi 20;`claudere januam post se, usque dum transeat ira' pro non communicatione cum malis, quae sunt `ira,' n. 3614, 5034, 5798, 6358, 6359, 6997, 8284, 8483: apud Malachiam, Num recipiet a vobis facies? dixit Jehovah Zebaoth, Quis etiam inter vos claudat potius januas? nec lucem accendatis super altari Meo frustra, i [8,] 9, 10;
`claudere januas' pro non communicare cum rebus sanctis {13}seu Divinis: apud Sachariam, Aperi, Libane, januas tuas, ut comedat ignis cedros tuas, xi I; `aperire januas' pro dare aditum seu communicationem: apud Davidem, 5 Praecepit aetheribus desuper, januas caelorum patefecit, Ps. lxxviii 23;
`patefacere januas caelorum' pro communicationem dare cum veris et bonis quae a Domino in caelis: apud eundem, Elegi ad januam stare in domo Dei mei quam habitare in tentoriis impietatis, Ps. lxxxiv II [A.V. 10];
`ad januam stare' pro communicare foris cum bono, quod est `domus Dei,' n. 3720: apud eundem, Attolite, portae, capita vestra, extollimini, ostia mundi, ut ingrediatur Rex gloriae, Ps. xxiv 7, 9;
`extolli ostia mundi' pro aperire et elevare corda ad Dominum, Qui est `Rex gloriae,' et sic dare communicationem, hoc est, ut influat cum bono charitatis et vero fidei; Dominus `Rex gloriae' vocatur ex vero quod ex bono: apud Esaiam, 6 Dixit Jehovah uncto suo {14}Chorescho, cujus apprehendi dextram, ad subjiciendum coram eo gentes, ut lumbos regum solvam, ad aperiendum coram illo januas, et portae non claudantur, Ego ante te ibo, et tortuosa (x)rectificabo, et dabo tibi thesauros tenebrarum et occultas opes latebrarum, ut cognoscas quod Ego Jehovah, Qui vocaverim te nomine tuo, Deus Israelis, xlv 1-3; hic de Domino quoad Humanum, qui in sensu repraesentativo est `Choreschus'; `aperire coram illo januas' {15}est dare aditum ad ipsum Divinum, inde est quod etiam quoad Humanum dicatur Deus, hic `Deus Israelis': apud Johannem, 7 Ecce dedi coram te januam apertam quam nemo potest claudere, quia exiguam habes potentiam, et servasti verbum Meum, nec abnegasti nomen Meum, Apoc. iii 8;
`dare januam apertam' pro communicationem cum caelo: apud eundem, Post haec vidi, et ecce janua aperta in caelo; audivi, Ascende huc ut ostendam tibi quae oportet fieri posthac, Apoc. iv I; `janua' manifeste ibi pro communicatione, quia agitur de revelatione quam accepturus e caelo; inde quoque patet quod communicatio repraesentetur ibi per `januam {16},` ut supra dictum: apud eundem, Ecce constiti ad januam et pulso; si quis audiverit vocem Meam et aperuerit januam, ingrediar ad illum et cenabo cum illo, atque ille Mecum, Apoc. iii 20;
{17}hic etiam `janua' manifeste pro aditu et communicatione cum caelo, 8 ubi Dominus, ac ita cum Domino: similiter apud Matthaeum, Venit sponsus, et virgines ingressae sunt ad nuptias, et janua clausa est; tandem venerunt reliquae virgines, dicentes, Domine, Domine, aperi nobis; Ille vero respondens dixit, Amen dico vobis, Non novi vos, xxv 10-12;
quid haec in sensu interno significant, videatur n. 4635-4638, quod nempe `virgines' sint qui intra Ecclesiam sunt, `habere oleum in lampadibus' est bonum charitatis in veris fidei, et `non habere oleum in lampadibus' est habere vera fidei et non in illis bonum charitatis; pro his `janua clausa' dicitur quia non communicant cum caelo, {18}hoc est, per caelum cum Domino; communicatio cum caelo, et per caelum, fit per bonum charitatis et amoris, non autem per vera quae fidei vocantur, absque bono `in illis'; quapropter hi vocantur `virgines 9 stultae,' illi autem `virgines prudentes': apud Lucam, Multi quaerent intrare, sed non poterunt; ex quo (x)surrexerit paterfamilias et occluserit januam; tunc incipietis foris stare et pulsare januam, dicentes, Domine, Domine, aperi nobis; sed respondens dicet vobis, Non novi vos unde sitis; tunc incipietis dicere, Edimus coram Te et bibimus, et in plateis nostris docuisti; sed dicet vobis, Non novi vos unde sitis; discedite a Me, omnes operarii iniquitatis, xiii [24,] 25-27;
hic quoque manifeste `janua' pro aditu et communicatione, ut supra; quod illi quibus occlusa est janua, et qui pulsant illam et non intromittuntur, sint qui in veris fidei sunt ex Verbo et non in bono charitatis, significatur per `edere coram Domino ac bibere, et audire Dominum in plateis docentem,' et tamen non vivere vitam fidei; nam qui hanc 10 non vivunt sunt `operarii iniquitatis': apud Johannem, Amen, amen, dico vobis, Qui non est ingrediens per januam in caulam ovium sed ascendit aliunde, is est fur et latro; qui vero ingrediens est per januam, pastor est ovium: Ego sum janua; per Me si quis introiverit, salvabitur, x 1, 2, 9;
`ingredi per januam' est per verum quod fidei ad bonum charitatis et amoris, ita ad Dominum, nam Dominus est ipsum Bonum, {20}etiam est Verum quod introducit, ita quoque janua, nam fides est ab Ipso. 11 Quod per `januam' significetur communicatio, apparet sicut locutio metaphorica seu comparatio, sed in Verbo non sunt locutiones metaphoricae seu comparationes, sed sunt reales correspondentiae; etiam comparationes ibi fiunt per talia quae correspondent, ut constare potest ex illis quae {21} de janua dicta sunt, quod nempe januae apud angelos et spiritus in caelo actualiter appareant, {22}et earum aperitio {23} et occlusio, secundum communicationes; ita quoque in reliquis. @1 hic $ @2 conjungit unum conclave alteri$ @3 aliquod$ @4 perforabit ibi dominus ejus aurem$ @5 after divinum$ @6 communicatio haec et conjunctio sistebant repraesentata per hoc rituale cum servo$ @7 manendi in eo statu$ @8 pro illis$ @9 at sensus $ @10 i illis$ @11 reliqua per conclavia, atria, porticus, et decoramenta varia$ @12 visus eorum spiritus apertus in coelum fuit$ @13 ac$ @14 see note, Volume III, p.88$ @15 pro$ @16 i in coelo$ @17 ibi$ @18 communicatio enim cum coelo, hoc est, per coelum cum Domino$ @19 illo$ @20 et est quoque $ @21 i supra$ @22 tum$ @23 i ut$