9011.“我就给你设下一个地方，他可以往那里逃跑”表一种无可指责，因而免于惩罚的状态。这从“地方”和“逃难所”的含义清楚可知：“地方”是指状态（参看2625，2837，3356，3387，3404，4321，4882，5605，7381节）；“庇难所”，或一个不是经过预谋或偶然杀了别人的人可以逃往的地方，是指无可指责，因而免于惩罚的一种状态。因为那些偶然，也就是不是有意，因而不是由于预谋或任何事先的考虑，或不是出于意愿中的一种邪恶情感而击杀任何人的人没有自己的任何过错。因此，当这种人来到一个庇难所时，他们就免于惩罚。这些人代表那些不是故意伤害任何人的信之真理和良善，从而灭绝他的属灵生命的人；因为他们的状态是一种无可指责，因而免于惩罚的状态。这也适用于那些完全信仰自己的宗教，然而其宗教充满虚假的人，他们利用它的教导来推理反对信之真理和良善，从而使人信服，如有良知，因而狂热的异教徒所行的那样。
这些人由那些要逃往庇难所的人来代表，这一点明显可见于摩西五经：
你要选择适当的城，为你们作避难城，使误杀灵魂的人可以逃到那里。倘若人没有敌意，无意间将人推倒；或不是故意把器物扔在人身上；或是没有看见他的时候，用可以打死人的石头，扔在人身上，以致于死，本来与他无仇，也无意害他。（民数记35:11，22，23）
申命记：
误杀人的逃到那里可以存活的案例是这样：人无意杀了同伴，素来不恨他，就如他与同伴同入森林砍伐树木，手拿斧子一砍，本想砍下木头，不料，这铁器脱了把，飞落在同伴身上，以致他死，这人就可以逃到那些城的一座城，就可以存活。（申命记19:4-5）
此处描述了一个无可指责、免于惩罚之人的状态，他通过他信以为真理的信之虚假，或通过源于感官幻觉的记忆知识而伤害了某人，从而对他的内在人或属灵人造成伤害。为了表达这层含义，这种意外或偶然事件通过某种器物和扔在同伴身上以致他死的石头，同样通过二人都在森林里砍伐树木时脱把的斧子及其上的铁器来描述。用这类细节来描述这个事件的原因在于，“器物”表示记忆知识；“石头”表示信之真理，在反面意义表示虚假；“斧子上的铁器”也是；“砍伐树木”表示利用自己宗教的教导来争论何为良善。
谁都能看出，如果不是出于某种隐藏的原因，过失杀人不是通过森林中脱把的斧子上的铁器来描述，因为这种偶然事件极少发生，事实上，许多年也未必发生一次。这种偶然事件以这种方式被描述是由于内义的缘故，内义描述了别人通过他由于其宗教信仰的教导而信以为真理的信之虚假而向一个灵魂所造成的伤害。因为凡通过自己信以为真理的虚假造成伤害的人都不是故意，或出于一种更好的良知而造成伤害，因为他是照其宗教信仰，因而出于热情而如此行的。为在内义上表示这些事，如前所述，它们通过那些误杀同伴的人，通过“石头”，通过在森林里砍伐树木，以及在砍伐的过程中没有落到木头上，反而落到同伴身上的斧子上的铁器来描述；因为“石头”是指属世人中的信之真理，在反面意义上是指虚假（参看643，1298，3720，6426，8609，8941节），“铁”也是（425，426节）；“脱把（即木柄）的斧子上的铁器”是指与良善分离的真理，因为“把或木”是指良善（643，2812，3720，8354节）；“砍伐树木”表示将功德置于行为中（1110，4943，8740节）；但“在森林中砍伐树木”表示讨论这些和类似的事，还质疑它们；因为“森林”表示一种宗教体系。
在耶利米书，“在森林中用斧子砍伐树木”就表示这类事：
埃及的的雇勇要全力行进，像砍伐树木的，用斧子来攻击她。耶和华说，他们要砍倒她的森林。（耶利米书46:22，23）
此处“在森林里砍伐树木”表示照着虚假的宗教习俗行事，破坏诸如构成教会的那类事物。事实上，教会被称为“森林”、“花园”和“乐园”；它凭知识而被称为“森林”，凭聪明而被称为“花园”，凭智慧而被称为“乐园”（3220节），因为“树”表示对良善和真理的觉知，以及关于它们的认知或知识（103，2163，2722，2972，4552，7690，7692节）。“森林”因表示知识，因而外在事物方面的教会，故也表示宗教习俗。
在大卫诗篇，“森林”或“树木”表示知识或外在事物方面的教会：
愿田和其中所有的都欢乐！那时森林中的树木都要歌唱。（诗篇96:12）
又：
看哪，我们听说祂在以法他，我们在森林的田野上找到了祂。（诗篇132:6）；
这些话论及主。以赛亚书：
以色列的光必成为火，他的圣者必成为火焰。它要焚烧他森林和肥田的荣耀；连魂带体全然烧尽；他森林中剩下的树必稀少，就是孩子也能写其数。他要用铁器砍下森林里缠绕的树枝，黎巴嫩必因大能者而倒下。（以赛亚书10:17-19，34）
“森林”表示关于真理的认知或知识方面的教会；“肥田”（Carmel）表示关于良善的认知或知识方面的教会；“黎巴嫩”和“黑门”也是；“森林的树”表示认知或知识，如前所述；“孩子也能写的数”表示它们的稀少，“森林里缠绕的树枝”表示记忆知识（2831节）。
同一先知书：
你说，我率领许多战车上山顶，到黎巴嫩那边；我要砍伐其中高大的香柏树和上好的松树；然后我必上它的极高之处，进入肥田的森林。（以赛亚书37:24）
耶利米书：
我必按你们做事的结果刑罚你们，我也必使火在她的森林中着起。（耶利米书21:14）
以西结书：
你要预言攻击南方田野的森林；对南方的森林说，看哪，我必使火在你中间着起，烧灭一切树。（以西结书20:46，47）
弥迦书：
用你的杖牧放你的民，就是独居在迦密中间森林里的你产业的羊群。（弥迦书7:14）
谁看不出在这些经文中，“森林”不是指一个森林，作为“森林”的“黎巴嫩”和“迦密”也不是指黎巴嫩和迦密，而是指教会的某种东西？然而，至于表示教会的哪个方面，这一点至今仍是隐藏的，因为内义被隐藏起来了。但令人惊讶的是，在如此博学如欧洲（欧洲比其它各大洲都要博学）的世界，在其每一个细节都有一个内义的圣言存在的地方，竟然缺乏关于内义的知识，甚至连对它的意识都没有。然而这种知识却存在于迦勒底、亚述、埃及和阿拉伯的古人当中，并从那里而存在于希腊的古人当中；在他们的书籍、象征符号和象形文字里仍能遇见这类事物。不过，这种知识之所以灭亡，是因为不信属灵之物的任何真实存在。
Potts(1905-1910) 9011
9011. Then I will appoint thee a place whither he shall flee. That this signifies a state of blamelessness, and that is exempt from punishment, is evident from the signification of "place," as being state (see n. 2625, 2837, 3356, 3387, 3404, 4321, 4882, 5605, 7381); and from the signification of "an asylum," or place whither he should flee who unexpectedly, or by chance, had killed anyone, as being a state of blamelessness, and thus exempt from punishment; for they who had smitten anyone by chance, that is, without intent, thus not with premeditation, nor from an evil affection which is of the will, were not in any fault of their own; and therefore when such came to a place of asylum they were exempt from punishment. By these persons were represented those who not of set purpose injure anyone in respect to the truths and goods of faith, and consequently extinguish his spiritual life; for such are in a blameless state and one exempt from punishment; as for instance are those who have complete faith in their religiosity, which is also in what is false, and who from this reason against the truth and good of faith, and thus persuade, as heretics will sometimes do who are conscientious, and consequently are zealots. [2] That such persons were represented by those who were to flee to asylums is evident in Moses:
Ye shall select suitable cities, which shall be cities of refuge for you; that the manslayer may flee thither that smiteth a soul through error; as if he hath struck him unexpectedly, without enmity, or hath cast upon him any instrument without set purpose, or with any stone wherewith he may die, seeing him not, so that he make it fall upon him, and he die, when yet he was not his enemy, neither sought his evil (Num. 35:11, 22, 23). This is the word of the manslayer, who shall flee thither that he may live; when he hath smitten his companion unawares, when he was not his hater yesterday and the day before, when he come into the forest with his companion to hew wood, but when his hand hath struck with the axe, to cut the wood, and the iron hath been shaken off from the wood, and hath found his companion that he die; he shall flee unto one of these cities, that he may live (Deut. 19:4-5). [3] Here is described the state of one who is blameless and exempt from punishment, and who has injured someone by the falsities of faith which he had believed to be truths, or by means of memory-knowledges derived from the fallacies of the senses, and thus has done injury to the internal or spiritual life of the other. In order that this might be signified, such error or chance is described by an instrument of some kind, and by a stone which he cast upon his companion, so that he died, and likewise by an axe, or the iron thereof, falling from its wood while they were both hewing wood in the forest. The reason why this is described by such things, is that "an instrument" signifies memory-knowledge; "a stone" the truth of faith, and in the opposite sense falsity; in like manner "the iron of an axe;" and "to hew wood" signifies disputation concerning good from one's religiosity. [4] Everyone can see that homicide committed through error would not have been described without a secret reason by the iron of an axe falling from its wood in a forest, because such a mischance can rarely happen, in fact scarcely once in the course of many years. But such a mischance is so described on account of the internal sense, in which is described the injury to a soul by another through the falsities of faith which from his religiosity he had believed to be truths; for he who does an injury by means of falsities which he believes to be truths, does it not of set purpose, or from a better conscience, because he does it from the faith and consequent zeal of his religiosity. That these things might be signified in the internal sense, they are described, as before said, by those who kill their companions by mistake, with a stone, by hewing wood in a forest and the iron of the axe then falling from the wood upon a companion; for "a stone" denotes the truth of faith in the natural man, and in the opposite sense falsity (see n. 643, 1298, 3720, 6426, 8609, 8941), in like manner "iron" (n. 425, 426); "the iron of an axe falling from its wood" denotes truth separated from good, for "wood" denotes good (n. 643, 2812, 3720, 8354), "hewing wood," the placing of merit in works (n. 1110, 4943, 8740); but "hewing wood in a forest" denotes discussing these and the like things, and also bringing them into question; for "a forest" denotes a religiosity. [5] Such things are signified by "hewing wood in a forest with axes" in Jeremiah:
The hirelings of Egypt will go in strength, and will come against her with axes, as hewers of wood, they shall cut down her forest, said Jehovah (Jer. 66:22, 23). Here "to cut down wood in a forest" denotes to act from a false, religiosity, and to destroy such things as are of the church; for the church is called a "forest," a "garden," and a "paradise;" a "forest" from knowledge, a "garden" from intelligence, and a "paradise" from wisdom (n. 3220), because "trees" denote the perceptions of good and of truth, and also the knowledges thereof (n. 103, 2163, 2722, 2972, 4552, 7690, 7692); and as a "forest" denotes the church as to knowledge, thus as to external things, it also denotes a religiosity. [6] The church as to knowledge, or as to external things, is signified by a "forest" in David:
The field shall exalt, and all that is therein; then shall all the trees of the forest sing (Ps. 96:12). Lo we heard of Him in Ephratah, we found Him in the fields of the forest (Ps. 132:6);
speaking of the Lord. In Isaiah:
The light of Israel shall be for a fire, and his Holy One for flame. And it shall burn the glory of his forest, and his Carmel; it shall consume from the soul even to the flesh; whence the rest of the trees of his forest shall be a number that a child may describe them. He shall cut down the thickets of the forest with iron, and Lebanon shall fall by a magnificent one (Isa. 10:17-19, 34). "The forest" denotes the church as to the knowledges of truth; "Carmel," the church as to the knowledges of good; in like manner "Lebanon" and "Hermon;" the "trees of the forest" denote knowledges, as above; to be "a number that a child may describe" means few; "the thickets of the forest" denote memory-knowledges (n. 2831). [7] In the same:
Thou hast said, By the multitude of my chariots I will go up to the height of the mountains, to the sides of Lebanon, and I will cut down the tall cedars thereof, the choice of the fir-trees thereof; then will I come unto the height of his border, the forest of his Carmel (Isa. 37:24). I will visit upon you according to the fruit of your works, and I will kindle a fire in her forest (Jer. 21:14). Prophesy against the forest of the field unto the south; and say to the forest of the south, Behold I will kindle a fire in thee, and it shall devour every tree (Ezek. 20:46, 47). Feed Thy people with Thy rod, the flock of Thine heritage who dwell alone in the forest in the midst of Carmel (Mic. 7:14). Who does not see that in these passages by "a forest" is not meant a forest, and that by "Lebanon" and "Carmel" which are "forests" are not meant Lebanon and Carmel, but something of the church? yet what of the church is meant has been hitherto hidden, because the internal sense lies hidden. And it is wonderful that in so learned a world as is Europe above all the rest, where they have the Word, in every particular of which there is an internal sense, the very knowledge of this sense is wanting; when yet this knowledge existed among the ancients in Chaldea, in Assyria, in Egypt, in Arabia, and thence in Greece, in whose books, emblems, and hieroglyphics such things are still to be met with. But the reason why such knowledge has perished, is that there is no faith that the spiritual is anything.
Elliott(1983-1999) 9011
9011. 'I will appoint for you a place to which he may flee' means a state of blamelessness and so of freedom from punishment. This is clear from the meaning of 'a place' as a state, dealt with in 2625, 2837, 3356, 3387, 3404, 4321, 4882, 5605, 7381; and from the meaning of refuge, or a place to which one who killed another without premeditation or by chance might flee, as a state of blamelessness and so of freedom from punishment. For those who struck another by chance, that is, not from set purpose, thus not because of any previous contemplation of the deed or of an evil desire in the will, were not at all culpable. Therefore when they came to the place of refuge they were freed from punishment. By them were represented those who injure, but not from set purpose, someone's truths and forms of the good of faith and as a result wipe out his spiritual life; for their state is one of blamelessness and freedom from punishment. This is true of those who have thorough trust in their religion, which however is full of falsity, and who use what it teaches to reason against the truth and good of faith, and to do this convincingly, as conscientious and consequently zealous heretics are sometimes accustomed to do.
[2] The fact that they were represented [by those] who fled to places of refuge is clear in Moses,
You shall select suitable cities, which are to be cities of refuge for yourselves, so that one who strikes and kills a soul accidentally may flee there. If without premeditation, without enmity, he pushes him; or throws at him some implement without forethought; or [strikes him] with any stone from which he may die, while not seeing him, so that he causes it to fall onto him and he dies, though he was not his enemy and did not seek to harm him ... Num 35:11, 12, 22, 23.
And in the same author,
This is the casea with one who kills, who shall flee there so that he may live, when he has struck his companion unwittingly, when he did not hate him previouslyb - as when he goes with his companion into a forest to cut down timber, but when his hand with the axe in it is swung to cut down wood, the iron flies off the handle and hits his companion so that he dies,c he shall flee to one of these cities so that he may live. Deut 19:4, 5.
[3] This describes the state of one blameless and freed from punishment, who through the falsities of faith which he had believed to be truths, or through factual knowledge based on the illusions of the senses, has injured someone, and so has done harm to his internal or spiritual life. To convey this meaning such an accident or chance is described by an implement of some kind, and by a stone which he causes to fall onto his companion so that he dies, and also by the axe or iron coming off its handle, while both were cutting down timber in the forest. The reason why such details are used to describe the matter is that 'an implement' means some known fact, and 'a stone' a truth of faith or in the contrary sense a falsity; and in like manner 'the iron of an axe' and 'cutting down timber' means to argue about what is good, using what one's religion teaches.
[4] Anyone may see that but for some hidden reason a killing that occurred accidentally would not have been described by the iron of an axe coming off its handle in a forest, for such an accident happens rarely, scarcely once in many years. But that accident has been described in such a way for the sake of the internal sense, which describes the harm done to a soul by another through the falsities of faith which, because his religion teaches them, he has believed to be truths. For anyone who causes harm through falsities which he believes to be truths does not do harm from set purpose or in spite of knowing better, because he acts in accord with his religious faith and therefore out of zeal. So that these things might be meant in the internal sense they are described, as has been stated, by those who kill companions accidentally, and by 'a stone', by 'cutting down wood in a forest', and by 'the iron of the axe coming off its handle onto a companion during the process'. For 'a stone' is a truth of faith in the natural man, and in the contrary sense a falsity, see 643, 1298, 3720, 6426, 8609, 8941, and so is 'iron', 425, 426. 'The iron of the axe coming away from its handle' is truth separated from good, good being meant by 'handle' or 'wood', 643, 2812, 3720, 8354; 'cutting down wood' means placing merit in works, 1110, 4943, 8740; but 'cutting down timber in a forest' means discussing these and like matters, and also calling them into question; for 'a forest' means a religious system.
[5] Like matters are meant by 'cutting down timber in a forest with axes' in Jeremiah,
The mercenaries will go with strength, and they will come to her with axes, like those who cut down timber. They will cut down her forest, said Jehovah. Jer 46:22, 23.
Here 'cutting down timber in a forest' stands for acting in accord with false religious practices and destroying such things as constitute the Church. For the Church is called 'a forest', 'a garden', and 'a paradise'; it is called 'a forest' by virtue of its knowledge, 'a garden' by virtue of its intelligence, and 'a paradise' by virtue of its wisdom, 3220, 'trees' being perceptions of goodness and truth, and also cognitions or knowledge of them, 103, 2163, 2722, 2972, 4552, 7690, 7692. And since 'a forest' means the Church in respect of its knowledge, thus of its external aspects, it also means religious practices.
[6] The Church in respect of its knowledge or external aspects is also meant by 'a forest', or 'a wood', in David,
The field will be exultant and everything in it; then all the trees of the wood will sing. Ps 96:12.
In the same author,
Behold, we heard of Him in Ephrathah; we found Him in the fields of the wood. Ps 132:6.
These words refer to the Lord. In Isaiah,
The light of Israel will be a fire, and his Holy (One a flame. It will burn the glory of his forest, and his Carmel; it will consume from the soul even to the flesh As a consequence the remaining trees of the wood will be [so small] a number that a child may write them down. He will cut down the entangled boughs of the forest with an axe,d and Lebanon will fall by a majestic one. Isa 10:17-20, 34.
'The forest' stands for the Church in respect of its cognitions of truth, and 'Carmel' for the Church in respect of its cognitions of good, in the same way as 'Lebanon' and 'Hermon' do. 'The trees of the wood' stands, as above, for cognitions, and 'being a number that a child may write down' stands for the fewness of them, 'entangled boughs of the forest' standing for factual knowledge, 2831.
[7] In the same prophet,
You said, By the multitude of my chariots I will go up [to] the height of the mountains, the sides of Lebanon, where I will cut down the tallness of its cedars, the choice of its fir trees, After that I will come to its remotest height,e the forest of its Carmel. Isa 37:24.
In Jeremiah,
I will visit on you according to the fruit of your works, and I will kindle a fire in its forest. Jer 21:14.
In Ezekiel,
Prophesy against the forest of the field towards the south, and say to the forest of the south, Behold, I will kindle in you a fire, and it will devour every tree. Ezek 20:46, 47.
In Micah,
Guidef Your people with Your staff, the flock of Your inheritance inhabiting alone a forest in the midst of Carmel. Micah 7:14.
Does anyone fail to see that in these places a forest is not meant by 'a forest', nor Lebanon and Carmel, which were forests, by 'Lebanon' and 'Carmel', but that some aspect of the Church is meant? What aspect of the Church it is however has lain hidden up to now because the internal sense has lain hidden. But how astonishing that in a world so learned as Europe - more learned than all the other continents - where the Word exists, in every detail of which the internal sense is present, there is no awareness of that sense! Yet it was known to the ancients in Chaldea, Assyria, Egypt, and Arabia, and from them in Greece, in whose books, symbols, and hieroglyphics such matters are still met with. The reason why awareness of that matter has perished is lack of belief that what is spiritual has any real existence.
Latin(1748-1756) 9011
9011. `Et ponam tibi locum quo fugiat illuc': quod significet statum inculpati et sic exempti poena, constat ex significatione `loci' quod sit status, de qua n. 2625, 2837, 3356, 3387, 3404, 4321, 4882, (x)5605, 7381, et ex significatione `azyli,' seu `loci quo {1}fugeret ille,' qui improviso seu ex casu occiderit aliquem, quod sit status inculpati et sic exempti poena; nam qui (x)percusserant aliquem ex casu, hoc est, absque proposito, ita non ex (t)praevia cogitatione {2}, nec affectione mala quae voluntatis, illi non in aliqua culpa ex se fuerunt; quapropter cum tales venerunt ad locum azyli, exempti poena fuerunt. Per illos repraesentati sunt qui aliquem non ex proposito laedunt quoad vera et bona fidei, et inde exstinguunt vitam ejus spiritualem, {3}nam illi in statu inculpato et exempto poena {4}sunt; sicut (d)sunt illi qui omnimodam fidem habent religioso suo, quod etiam {5} est in falso, et ex hoc ratiocinantur contra verum et bonum fidei et sic persuadent, ut solent quandoque haeretici qui conscientiosi et inde zelotes.{6} [2] Quod illi repraesentati fuerint qui {7}fugerunt ad azyla, constat apud Moschen, Opportunas (x)seligetis urbes, quae urbes refugii sint vobis, ut fugiat eo homicida percutiens animam per errorem: ut si ex improviso citra inimicitiam, impulerit eum, aut projecerit super eum quodcumque instrumentum sine proposito, aut ullo lapide mori possit, dum non videt, {8}adeo ut cadere faciat super eum, et moriatur, cum tamen hostis illi non fuerit, nec quaesiverit malum illius, Num. xxxv (11,) 12, 22, 23:et apud eundem, Hoc verbum homicidae qui fugiet eo ut vivat, cum percusserit socium suum praeter scientiam, cum ille non osor ejus heri et nudius tertius; cum venerit cum socio suo in silvam ad caedendum ligna, sed dum impulsa fuerit manus ejus cum securi, ad caedendum lignum, excussum fuerit ferrum a ligno, et invenerit socium ejus ut moriatur; hic fugiet ad unam urbium harum, ut vivat, Deut. xix 4, 5;
[3] describitur hic status inculpati et exempti poena, qui aliquem per falsa fidei quae crediderat vera, aut per scientifica ex fallaciis sensuum, laeserit, et sic damnum intulerit vitae ejus internae seu spirituali; {9}ut id significetur, describitur error ille seu casus per instrumentum quodcumque, et per lapidem quem cadere fecerit super socium, ut moriatur, {10}ut et per securim seu ferrum cadens e ligno suo, cum ambo caederent ligna in silva; causa quod per talia describatur, est quia instrumentum significat scientificum, `lapis' {11} verum fidei et in opposito sensu falsum; similiter `ferrum securis' {12}et `(x)caedere ligna{13}', significat disputationem de bono ex religioso; [4] quisque potest videre quod homicidium factum per errorem non absque causa arcana descriptum fuisset per {14}ferrum securis cadens ex suo ligno in silva, quoniam talis error raro et vix semel intra plures annos accidere solet; sed {15}quod error ille per talia descriptus sit, est {16}propter sensum internum, in quo describitur damnum animae ab alio per falsa fidei quae ex religioso suo crediderat esse vera, nam qui damnum infert per falsa quae credit vera, non ex proposito seu ex meliore conscientia {17}damnum facit, {18}quia ex fide sui religiosi et inde zelo'; haec ut in sensu interno {19}significarentur per illos qui occidunt {20}socios per errorem, descripta sunt, ut dictum, per `lapidem,' per `caedere lignum in silva,' et per `ferrum securis tunc cadens e ligno in socium'; nam `lapis' est verum fidei in naturali homine, et in opposito sensu est falsum, videatur n. 643, 1298, 3720, 6426, 8609, 8941, similiter `ferrum,' n. 425, 426; `ferrum securis cadens ex suo ligno' est verum separatum ex bono, `lignum' enim est bonum, n. 643, 2812, 3720, 8354, `caedere lignum' est meritum {21}ponere in operibus, n. 1110, 4943, 8740; `caedere' autem `ligna in silva' est ea et similia ventilare, ut et in quaestionem {22} mittere, nam `silva' est religiosum. [5] Talia per `caedere ligna in silva {23}securibus" significantur apud Jeremiam, Mercenarii Aegypti {24}cum robore ibunt, et cum securibus venient illi, sicut excisores lignorum, excident silvam ejus, dictum Jehovae, xlvi 22, 23;
hic `excidere ligna in silva' pro agere ex religioso falso et destruere talia quae Ecclesiae sunt; Ecclesia enim vocatur `silva,' `hortus,' et `paradisus,' `silva' ex scientia, `hortus' ex intelligentia, et `paradisus' ex sapientia, n. 3220, nam arbores sunt perceptiones boni et veri, tum cognitiones eorum, n. 103, 2163, 2722, 2972, 4552, 7690, 7692; [6] et quia `silva' est Ecclesia quoad scientiam, ita quoad externa, est {25} quoque religiosum. Ecclesia quoad scientiam seu quoad externa significatur per `silvam' apud Davidem, Exsultabit ager, et omne quod in eo; tunc cantabunt {26}omnes arbores silvae, Ps. xcvi (x)12:
apud eundem, Ecce audivimus de Ipso in Ephrata, invenimus Ipsum in agris silvae, Ps. cxxxii 6;
haec de Domino: apud Esaiam, Erit lux Israelis in ignem, et Sanctus (c)illius in flammam; incendet gloriam silvae ejus, et Carmelum ejus; ab anima usque ad carnem consumet; (m)unde reliquae arbores silvae numerus ut puer describat eas: excidet implexa silvae ferro, (c)et Libanus per magnificum cadet, n x (17,) 18-20 (,34);
{27} `silva' pro Ecclesia quoad cognitiones veri, `Carmelus' pro Ecclesia quoad cognitiones boni, similiter `Libanus' et `Chermon'; `arbores silvae' pro cognitionibus, ut supra, `esse numerus ut puer describat' pro paucis, `perplexa silvae' pro scientificis, n. 2831: [7] apud eundem, Dixisti, Per multitudinem curruum meorum ego ascendam altitudinem montium, latera Libani, ubi exscindam proceritatem cedrorum ejus, electionem abietum ejus, deinde veniam ad altitudinem finis ejus, silvam Carmeli ejus, xxxvii 24:
apud Jeremiam, Visitabo super vos juxta fructum operum vestrorum, et accendam ignem in silva ejus, xxi 14:
apud Ezechielem, Propheta contra silvam agri ad meridiem, ac dic silvae meridiei, Ecce incendam in te ignem, et comedet omnem arborem, xxi 2, 3 [A.V. xx 46, 47]:
apud Micham, Pasce populum Tuum virga Tua, gregem hereditatis Tuae, habitantem solum silvam in medio Carmeli, vii 14;
quis non {28}videt quod in his locis silva non intelligatur per `silvam,' nec Libanus et Carmelus, quae sunt silvae, per `Libanum' et `Carmelum,' sed quod' (m)aliquid Ecclesiae? `ac' quid Ecclesiae latuit huc usque, quia latuit sensus internus {30} (?n) (s)et (t)mirum, quod in tam erudito orbe, qualis est Europa prae reliquis, ubi Verbum est in cujus singulis est sensus internus, ipsa cognitio de illo nulla sit; fuerat tamen apud antiquos in Chaldaea, in Assyria, in Aegypto, inque Arabia, et inde Graecia, in quorum libris, emblematibus, et (x)hieroglyphicis, adhuc talia offenduntur; sed quod perierit ejus rei cognitio, est quia non fides est quod spirituale sit aliquid.(s) @1 fugiat$ @2 i quae intellectus$ @3 quod$ @4 sint$ @5 ejus$ @6 i (m)talibus assignata fuerunt loca refugii seu azyla, ut ibi ad tempus manerent, et hoc repraesentationis causa, ne tales qui laedunt alius vitam spiritualem ex pravo zelo, et sic non ex consulto, non puniantur et quoque ne amplius ex suo zelo alios infestent.(n)$ @7 fugerent IT$ @8 ita$ @9 utque$ @10 tum$ @11 i significat$ @12 tum quia$ @13 i in sylva$ @14 securim cadentem$ @15 quod descriptum$ @16 ut describatur$ @17 i, ut vocatur,$ @18 sed ex fide et zelo sui religiosi$ @19 significentur$ @20 aliquem$ @21 After operibus$ @22 i et litem$ @23 securi$ @24 ex IT$ @25 i sylva$ @26 omnia ligna$ @27 i ibi$ @28 ex his locis videt quod per sylvam non (m)intelligatur sylva, nec per Libanum et Carmelum Libanus et Carmelus, sed per illos(n)$ @29 sed$ @30 i imo$