9025.“这个人用石头或是拳头打他的同伴”表某一个教会具体真理被某个记忆真理或某个一般真理削弱。这从“打”、“石头”和“拳头”的含义清楚可知：“打”是指伤害（参看7136，7146，9007节）。在此是指削弱，因为它论及包含在记忆知识中的真理；“石头”是指真理（643，1298，3720，3769，3771，3773，3789，3798，6426，8940节），即在秩序最低层的真理，也就是在属世层，因而记忆知识里面的真理，就是记忆真理（8609节）；“拳头”是指一般真理。因为“手”表示真理所拥有的能力（3091，4931，7188，7189节），因此，“拳头”表示来自一般真理的全部能力。“一般真理”这个词语描述了已经被接受并处处占上风的东西；因此，“用拳头打”表示用全部的力量和能力，在灵义上表示通过源于良善的真理来行使，在反面意义上表示通过邪恶所生的虚假来行使。以赛亚书中的这些话用于反面意义：
看哪，你们禁食，却为的是吵闹和争竞，以凶恶的拳头打人。（以赛亚书58:4）
“以凶恶的拳头打人”表示用全部的力量通过邪恶所生的虚假来行使。
有必要解释一下何谓通过记忆真理或一般真理削弱教会所拥有的某个真理。记忆真理（memory-truths）是指源于圣言字义的真理。由此而来的一般真理是指已经被普通人接受并因此出现在日常对话中的真理。这类真理有很多，以很大的力量占了上风。但圣言的字义是为了普通人，为了那些正被引入信之内层真理的人，以及那些不理解内在事物的人。因为字义符合被感官主宰的人所看到的东西，也就是符合他的理解水平。这解释了为何不同并且看似相互矛盾的话多次出现在字义中。例如，经上在一个地方可能说，是主引入试探，在另一个地方却说祂不引入试探；在一个地方说主后悔，在另一个地方却说主不后悔；在一个地方说主的行为是出于怒气和烈怒，在另一个地方却说主的行为是出于纯粹的仁慈和怜悯；在一个地方说灵魂死后立即受审判，在另一个地方却说要等到最后审判的时候等等。由于这类真理或这些话来源于圣言的字义，所以它们被称为记忆真理，并且不同于构成教会教义的信之真理。因为信之真理是由字面上的话通过对它们的解释而产生的；事实上，当它们被解释时，教会成员被教导，这些话出现在圣言中是为了人们的理解水平，并且与表象相符。也正因如此，在许多情况下，教会的教义偏离了圣言的字义。要知道，纯正的教会教义就是那在此被称为“内义”的东西；因为内义包含诸如天上的天使所拥有的那类真理。
牧师和教会成员当中有些人从圣言的字义教导并学习教会的真理；有些人则从取自圣言、被称为教会的信之教义的教义教导并学习它们。后者的觉知与前者的迥然不同；然而普通人无法将他们区分开来，因为这两种人以几乎一样的方式从圣言说话。然而，那些只教导并学习圣言的字义，不以教会的教义为指导的人只能理解那些涉及属世人或外在人的事物；而那些在取自圣言的纯正教义指导下教导并学习的人还能理解涉及属灵人或内在人的事物。原因在于，圣言在外在意义或字义上是属世的，而在内在意义上是属灵的。在圣言中，前一种意义被称为“云”，而后一种意义则被称为云中的“荣耀”（5922，6343e，6752，8106，8781节）。
由此可见“他们当中关于真理的争论”和“某一个教会具体真理被某个记忆真理或某个一般真理削弱”是什么意思。如前所述，记忆真理或一般真理，是源于圣言字义的真理。根据表象，它们各不相同，似乎自相矛盾，所以有时必然削弱构成教会教义的属灵真理。当怀疑进入人的思维时，它们就被削弱了，因为圣言中有些地方所说的话彼此相反。此处在内义上论述的主题就是这种涉及与人同在的信之真理的状态。
Potts(1905-1910) 9025
9025. And a man shall smite his companion with a stone, or with his fist. That this signifies the invalidating of some one [truth of the church] by reason of some memory or general truth, is evident from the signification of "smiting," as being to injure (see n. 7136, 7146, 9007), here to invalidate, because it is said of truths from memory-knowledges; from the signification of "a stone," as being truth (n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426, 8940), namely, truth in the ultimate of order, that is, in the natural, thus memory-knowledge (n. 8609); and from the signification of "a fist," as being general truth; for by "the hand" is signified the power which belongs to truth (n. 3091, 4931, 7188, 7189), consequently by "the fist" is signified full power from general truth. That is called general truth which has been received, and everywhere prevails; consequently "to smite with the fist" denotes with full force and power; in the spiritual sense, by means of truths which are from good; and in the opposite sense, by means of falsities which are from evil. In the latter sense it is used in Isaiah:
Behold ye fast for dispute and contention, to smite with the fist of wickedness (Isa. 58:4). "To smite with the fist of wickedness" denotes with full force by means of falsities from evil. [2] What is meant by invalidating any truth of the church by means of memory or general truth, shall be explained. By memory-truths are meant truths which are from the literal sense of the Word. General truths therefrom are such as are received among people generally, and consequently are in general discourse. There are very many such truths, and they prevail with much force. But the literal sense of the Word is for the simple, for those who are being initiated into the interior truths of faith, and for those who do not apprehend interior things; for this sense is according to the appearance before the sensuous man, thus is according to his apprehension. Hence it is that in this sense things frequently appear dissimilar, and as it were contradictory, to each other-as for example, that the Lord leads into temptation, and elsewhere that He does not lead into temptation; that the Lord repents, and elsewhere that He does not repent; that the Lord acts from anger and wrath, and elsewhere that He acts from pure clemency and mercy; that souls come to judgment immediately after death, and elsewhere that this is at the time of the Last Judgment; and so on. As such truths are from the literal sense of the Word, they are called memory-truths, and differ from the truths of faith which are of the doctrine of the church. For the latter arise from the former by an unfolding; for when they are unfolded, the man of the church is instructed that such things have been said in the Word for the sake of apprehension, and according to the appearance. Hence also it is that in very many cases the doctrines of the church depart from the literal sense of the Word. Be it known that the true doctrine of the church is that which is here called "the internal sense;" for in the internal sense are truths such as the angels have in heaven. [3] Among priests, and among the men of the church, there are those who teach and who learn the truths of the church from the literal sense of the Word; and there are those who teach and those who learn from doctrine drawn from the Word, which is called the doctrine of faith of the church. The latter differ very much from the former in perception, but they cannot be distinguished by the common people, because they both speak from the Word nearly alike. But those who teach and who learn only the literal sense of the Word without the doctrine of the church as a guide, apprehend only those things which belong to the natural or external man; whereas those who teach and who learn from true doctrine drawn from the Word, understand also things which are of the spiritual or internal man. The reason is that the Word in the external or literal sense is natural, but in the internal sense it is spiritual. The former sense is called in the Word a "cloud," but the latter sense is called the "glory" in the cloud (n. 5922, 6343, 6752, 8106, 8781). [4] From all this it can now be seen what is meant by "contention among themselves about truths," and by the "invalidating of some one [truth of the church] by means of some memory or general truth." As before said, memory or general truth is truth from the literal sense of the Word. And as this varies, and as it were contradicts itself, according to the appearance, it must needs sometimes invalidate the spiritual truths which are of the doctrine of the church. These are invalidated when the thought comes into doubt from passages in the Word which are in conflict with each other. This state in connection with the truths of faith with man is here treated of in the internal sense.
Elliott(1983-1999) 9025
9025. 'And a man strikes his companion with a stone or a fist' means the weakening of one [particular truth] by some factual truth or by some general truth. This is clear from the meaning of 'striking' as injuring, dealt with in 7136, 7146, 9007, at this point weakening since it refers to truths contained in factual knowledge; from the meaning of 'a stone' as truth, dealt with in 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426, 8941 - truth on the lowest level of order, that is, within the natural, which is factual truth, 8609; and from the meaning of 'a fist' as general truth. For 'the hand' means the power that truth possesses, 3091, 4931, 7188, 7189, and therefore 'the fist' means full power from general truth. The expression 'general truth' describes what has been received and prevails in all parts. Consequently the words 'striking with a fist' mean with full force and power - in the spiritual sense exerted through truths that spring from good, and in the contrary sense through falsities that arise from evil. Those words are used in the latter sense in Isaiah,
Behold, you fast for quarrel and contention, to strike with the fist of wickedness. Isa 58:4.
'Striking with the fist of wickedness' stands for doing so with full force exerted through falsities arising from evil.
[2] What it is to weaken some truth that the Church possesses by means of factual truth or general truth must be explained. The expression 'factual truths' is used to mean truths derived from the literal sense of the Word. General truths derived from there are those which have been accepted by ordinary people and as a result occur in everyday conversation. Such truths are very many, and prevail with much force. But the literal sense of the Word is for simple people, for those who are being introduced into more internal truths of faith and for those who do not understand internal ones. For that sense accords with what a person ruled by the senses sees, that is, it accords with that level of understanding. This explains why statements that are dissimilar, seemingly contradicting one another, appear many times there. In one place, for example, it may say that the Lord leads into temptation, in another that He does not; in one that the Lord repents, in another that He does not; in one that in His actions the Lord is moved by anger and wrath, in another by pure forbearance and mercy; in one that souls are presented for judgement immediately after death, in another at the time of the last judgement; and so on. Because such statements are derived from the literal sense of the Word they are called factual truths; and they are different from the truths of faith that compose the teachings of the Church. For the truths of faith arise out of the literal statements through explanation of them; for when they are explained a member of the Church is taught that such statements occur in the Word on account of people's level of understanding and in accordance with the appearance. So it is also that in very many instances the teachings of the Church depart from the literal sense of the Word. It should be realized that the genuine teachings of the Church are what the expression 'internal sense' describes at this point; for the internal sense contains truths such as angels in heaven possess.
[3] Among the priests and the members of the Church there are those who teach and learn the Church's truths from the literal sense of the Word, and there are those who teach and learn them from teachings drawn from the Word, called the Church's doctrine of faith. The perception of the second group is very different indeed from that of the first; yet ordinary people cannot tell them apart because both groups speak from the Word in almost the same way. However those who teach and learn solely the literal sense of the Word without guidance from the teachings of the Church grasp no more than matters that concern the natural or external man, whereas those guided by genuine teachings drawn from the Word understand in addition the matters that concern the spiritual or internal man. The reason for this is that the Word in the external or literal sense is natural, but in the internal sense it is spiritual. In the Word the first is called 'the cloud', but the second 'the glory in the cloud', 5922, 6343 (end), 6752, 8106, 8781.
[4] From all this one may now see what is meant by contention among them regarding truths, and by a weakening of one [particular truth] by some factual truth or some general truth. A factual or a general truth is a truth derived from the literal sense of the Word, as has been stated; and since they are dissimilar and seemingly contradictory, sometimes they cannot do other than weaken the spiritual truths that constitute the teachings of the Church. They are weakened when doubt enters a person's thinking because places in the Word say the opposite of one other. This state regarding the truths of faith as they exist with a person is the subject here in the internal sense.
Latin(1748-1756) 9025
9025. `Et percusserit vir socium suum lapide vel pugno': quod significet infirmationem unius ex vero aliquo scientifico aut communi constat ex significatione `percutere' quod sit laedere, de qua n. 7136, 7146, 9007, hic infirmare, quia est de veris ex scientificis; ex significatione `lapidis' quod sit verum, de qua n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426, 8941, quod sit verum in ultimo ordinis, hoc est, in naturali, ita scientificum, n. 8609; et ex significatione `pugni' quod sit verum commune, nam per `manum' significatur potentia quae est veri, n. 3091, 4931, 7188, 7189, inde per `pugnum' significatur potentia plena ex vero communi; verum commune dicitur quod receptum est et ubique valet; inde `percutere pugno' est plena vi et potentia, in spirituali sensu per vera quae ex bono, et in opposito sensu per falsa quae ex malo; in quo sensu apud Esaiam, Ecce ad litem et contentionem jejunatis, ad percutiendum pugno malitiae, lviii 4;`percutere pugno malitiae' pro ex plena vi per falsa ex malo. 2 Quid sit infirmare verum aliquod Ecclesiae per verum scientificum aut commune, explicabitur: per vera scientifica intelliguntur vera quae ex sensu litterali Verbi sunt; vera inde communia sunt quae recepta in vulgus et inde in communi sermone; talia vera sunt perplura, et multa vi valent, sed sensus litteralis {1}Verbi est pro simplicibus, pro illis qui initiantur in vera fidei interiora et pro illis qui non capiunt interiora, nam est secundum apparentiam {2} coram sensuali homine, ita secundum captum; inde est quod ibi pluries appareant dissimilia et sibi quasi contradicentia, sicut pro exemplo, quod Dominus in tentationem inducat et alibi quod non inducat, quod Domini paeniteat et alibi quod non (x)paeniteat, quod Dominus ex ira et excandescentia agat et alibi ex pura clementia et misericordia, quod animae sistantur judicio statim post obitum et alibi quod {3} tempore ultimi judicii, et sic porro; talia quia sunt ex sensu {4}litterali Verbi, vocantur vera scientifica, ac differunt a veris fidei quae sunt doctrinae Ecclesiae; haec enim exsurgunt ab illis per explicationem, nam cum explicantur, instruitur homo Ecclesiae quod propter captum et secundum apparentiam ita in Verbo dictum sit; inde quoque est quod doctrinae Ecclesiae in plurimis recedant a sensu Verbi litterali; {5}sciendum est quod vera doctrina Ecclesiae sit quae sensus internus hic vocatur, nam in sensu interno sunt vera qualia angelis in caelo. 3 Inter sacerdotes, et inter homines Ecclesiae, sunt qui docent et discunt vera Ecclesiae ex sensu {4}litterali Verbi, et sunt qui docent et discunt ex doctrina e Verbo, quae doctrina fidei Ecclesiae vocatur; hi ab illis valde differunt perceptione, sed a vulgo non distingui possunt quia {6}hi et illi ex Verbo paene similiter loquuntur; sed illi qui Verbi sensum {7}litteralem solum docent et discunt absque doctrina Ecclesiae regulatrice, non capiunt nisi illa quae sunt naturalis seu externi hominis, at qui ex vera doctrina quae ex Verbo, intelligunt etiam quae sunt spiritualis seu interni hominis; causa est quia Verbum in sensu externo {8}seu litterali est naturale, at in sensu interno est spirituale; ille sensus {9}in Verbo vocatur `nubes,' hic autem `gloria in nube,' n. 5922, 6343 fin., 6752, (x)8106, 8781. Ex his nunc constare potest quid intelligitur per contentionem 4 apud se de veris, ac per infirmationem unius ex vero aliquo scientifico aut communi; verum scientificum {10}et commune est, ut dictum, verum ex sensu {7}litterali Verbi, quod quia est dissimile et quoad apparentiam sibi quasi contradicens, non potest non quandoque infirmare vera spiritualia quae sunt doctrinae Ecclesiae; quae infirmantur cum cogitatio ex locis in Verbo sibi repugnantibus {11}in dubium venit; de hoc statu de veris fidei apud hominem agitur hic in sensu interno. @1 Before sensus$ @2 i ita$ @3 i non prius quam$ @4 literae$ @5 et sciendum$ @6 illi et hi cum citant Verbum$ @7 literae$ @8 , hoc est, in sensu literae$ @9 After vocatur$ @10 aut$ @11 Before ex locis$