9031.“并要将他全然医好”表恢复，也就是说，通过解释恢复，这是显而易见的。因为如果从内层来看待圣言字义中的事物，那么它们都是一致的。此处的情形就像圣言中论到太阳的那些话，经上说，日升日落；而事实上，太阳既不升也不落，只是向地球上的居民呈现出这种表象，因为地球每天绕轴自转。这个属世真理就隐藏在前者之中，而前者与呈现给眼睛的表象一致。如果在圣言中，与表象相反的真理被表述出来，普通人就不会明白；普通人不相信他们所不明白的东西。这种情况与天堂的太阳，也就是主很相似；论到这太阳，也可以说它“升起”。不过，当一个人正在重生时，以及当他处于爱与信之良善时，就说它在心中升起；当一个人沉浸于邪恶和由它所生的虚假时，就说它落下。而事实上，主始终在这太阳升起的地方；由于这个原因，主也被称为“日出之地”或东方，并且从不在日落之地。祂也不会转身离开任何人，相反，是人转身离开祂。由此产生了这种表象：主转面，甚至带来祸事。故在圣言中，这种事也论到祂身上；这也是一个真理，不过是一个表面真理，因此，与前者并不冲突。由此可见“将他全然医好”在内义上表示什么，即表示属灵真理的恢复，这种恢复通过对记忆真理，即属于圣言字义的真理的正确解释实现。
属于字义的每个真理都是这种情况。在属世之光，也就是感官人，或在感官层面感知事物的人所拥有的光中，这真理看上去正如它在圣言中实际被表述的那样，因为字义是属世的，是为了感官人，或说那些在感官层面感知事物的人。但这个真理呈现在天堂之光中时，它就照着内义显现；因为内义是属灵的，是为了属天堂的人，或说那些在天堂层面感知的人。事实上，属于属世之光的事物在天堂之光中会消失。属世之光就像昏暗或云，而天堂之光则像云被除去后的荣耀和光辉。因此，圣言的字义也被称为“云”，内义则被称为“荣耀”（参看创世记18章序言，以及4391，5922，6343，8106，8443，8781节）。
“要将他全然医好”在灵义上之所以表示恢复，是因为“疾病”和“患病”表示内在人的虚弱或健康不佳。当内在人的生命，也就是属灵的生命患病时，也就是当这个人从真理转身虚假，从良善转向邪恶时，内在人就会虚弱，健康不佳。当这种情况发生时，属灵生命就患病了；当这个人完全背离真理和良善时，这生命就会死亡。不过，这种死亡被称为“属灵的死亡”，也就是诅咒。由于内在人的生命就是这种情况，所以自然界中构成疾病和死亡的那类事物在圣言中就论及属灵生命的疾病和该生命的死亡。疾病的医治或医好也是如此，如在以赛亚书：
耶和华必击打埃及，又击打又医治，他就回转归向耶和华。他们必向祂祈求，祂必医治他们。（以赛亚书19:22）
同一先知书：
哪知祂为我们的过犯而被刺透，为我们的罪孽而被压伤。使我们得平安的惩罚加在祂身上；因祂受的鞭伤，我们得医治。（以赛亚书53:5）
这些话论及主。
耶利米书：
你们这悖逆的儿女啊，回来吧！我要医治你们背道的病。（耶利米书3:22）
又：
看哪！我要使医治和痊愈上到它那里去，使他们得医治，又将丰盛的平安和真理显明与他们。（耶利米书33:6）
又：
埃及的处女哪，上基列取止痛乳香去；你虽服用许多药，还是徒然，你必不得医治。（耶利米书46:11）
以西结书：
在河这边与那边的岸上必生长可作食物的各类树木，其叶子不凋落，其果子不断绝。每月必重新生长，因为这水是从圣所流出来的。树上的果子可作食物，叶子可作药材。（以西结书47:12）
“可作食物的果子”表示用来滋养属灵生命的爱与仁之良善；“可作药材的叶子”表示用来更新和恢复那生命的信之真理。“果子”表示爱与仁之良善（参看3146，7690节）；“叶子”表示信之真理（885节）。
由于圣言中所提到的疾病和患病，以及医治和药物不是指着属世生命说的，而是指着与属世生命不同且分离的另一种生命说的，所以凡对这个问题进行一些思考的人都能明显看出，人拥有另一种生命，这生命属于他的内在人。那些对人的生命有物质、粗俗的想法之人以为，除了肉体的生命，也就是外在人或属世人的生命之外，他没有任何生命。他们疑惑内在人的生命会是什么样，甚至疑惑内在人会是什么样。他们若被告知，那生命就是信与仁的生命，内在人就是人死后活着的灵，本质上就是真实的这个人自己，就会更加疑惑。他们当中那些只为肉体、不为灵魂而活，因而完全是属世人的人，则不明白关于信与仁的生命，或关于内在人所说的任何话，因为他们的思维只来自属世之光，根本不来自属灵之光。因此，他们死后的思维仍是物质粗俗的。那时，他们生活在“死荫”之中，也就是说，沉浸于邪恶所生的虚假；他们完全陷入幽暗，对天堂之光视而不见。
Potts(1905-1910) 9031
9031. And healing he shall heal him. That this signifies restoration, namely, by means of interpretation, is evident. For if the things which are in the literal sense of the Word are looked at interiorly, they all agree together. This is circumstanced like that which is said in the Word about the sun, that it rises and sets, when yet it does not rise or set; but such an appearance is presented to the inhabitants of the earth, because the earth rotates every day around its axis. This natural truth lies hidden in the former, which is according to the appearance to the external sight. If it had been said in the Word contrary to this appearance, the common people would not apprehend it, and what the common people do not apprehend they do not believe. The case is similar with the Sun of heaven, which is the Lord, concerning which it is also said that it "rises," but in hearts, when man is being regenerated; and also when he is in the good of love and faith; and that it "sets" when man is in evil and in the consequent falsity. And yet the Lord is continually in His rising, from which also He is called the "Sunrise," or "East," and He is never in any setting; nor does He turn Himself away from man, but man turns himself away from Him. From this arises the appearance that the Lord turns away His face and also brings evil; and therefore it is also so said in the Word. This likewise is the truth, but apparent truth, thus it is not in conflict with the former. From all this it can now be seen what is meant in the internal sense by "healing he shall heal," namely, the restoration of spiritual truth, which is effected by means of a right interpretation of the memory-truth, or that of the literal sense of the Word. [2] The case is similar with every truth of the literal sense, for in the natural light, which is that of the sensuous man, this appears just as it is expressed in the Word, because the literal sense is natural, and is for the sensuous man. But when the same is presented in the light of heaven, it then appears according to the internal sense; for this sense is spiritual, and is for the heavenly man, because those things which are of natural light vanish away in the light of heaven; for natural light is like shade or cloud, and heavenly light is like the glory and the brightness when the cloud is taken away. And therefore also the literal sense of the Word is called "a cloud," and the internal sense "glory" (see the preface to Genesis 18, and n. 4391, 5922, 6343, 8106, 8443, 8781). [3] By "healing he shall heal" is signified in the spiritual sense to restore, because disease and sickness signify the infirmity of the internal man, which infirmity exists when he is sick in respect to his life, which is the spiritual life; thus when he turns aside from truth to falsity, and from good to evil. When this is the case, the spiritual life sickens; and when he wholly turns himself away from truth and good, it dies; but this death is called "spiritual death," which is damnation. As this is the case with the life of the internal man, therefore such things as relate to diseases and death in the natural world are said in the Word of the diseases of the spiritual life, and of its death. So also the cures of diseases, or healings, as in Isaiah:
Jehovah smiteth Egypt, smiting and healing; whence he turneth himself unto Jehovah, and He shall be entreated for them, and shall heal them (Isa. 19:22). Surely He was pierced for our transgressions, He was bruised for our iniquities; the chastisement of our peace was upon Him, and in His wound we are healed (Isa. 53:5);
speaking of the Lord. [4] In Jeremiah:
Return, ye perverse sons, I will heal your backslidings (Jer. 3:22). Behold, I will cause to come up to it cure and healing, and I will heal them; and I will reveal to them abundance of peace and truth (Jer. 33:6). Go up to Gilead, and take balm, O virgin daughter of Egypt; in vain hast thou multiplied medicines; there is no healing for thee (Jer. 46:11). And in Ezekiel:
By the river upon the bank thereof, on this side and on that, cometh up the tree for food, whose leaf falleth not, neither is the fruit consumed; it springeth up again in its months, because the waters thereof go forth out of the sanctuary; therefore the fruit thereof shall be for food, and the leaf thereof for medicines (Ezek. 47:12). "The fruit which shall be for food" denotes the good of love and charity which is for the nourishment of the spiritual life; "the leaf which shall be for medicine" denotes the truths of faith which are for the refreshment and restoration of that life. (That "fruit" denotes the good of love and of charity, see n. 3146, 7690; and that "leaf" denotes the truth of faith, n. 885.) [5] As diseases and sicknesses, and also healings and medicines, are not said in the Word of the natural life, but of another life which is distinct from the natural life; it is therefore plain to him who gives some consideration to the matter, that man has another life, which is that of his internal man. They who have gross thoughts with respect to the life of man, believe that he has no other life than that of the body, which is the life of the external or natural man. They wonder what the life of the internal man may be, and even what the internal man is. If they are told that that life is the life of faith and charity, and that the internal man is man's spirit, which lives after death, and which is essentially the man himself, they wonder still more. And such of them as live only for the body, and not for the soul, thus who are merely natural men, have no apprehension whatever of what is said about the life of faith and charity, and about the internal man, because their thought is merely from natural light, and not at all from spiritual light. Wherefore also after death they remain gross in respect to thought, and live in the shadow of death, that is, in falsities from evil; and they are wholly in thick darkness, and blind to the light of heaven.
Elliott(1983-1999) 9031
9031. 'And thoroughly cure him' means restoration, that is to say, through explanation; for if statements in the literal sense of the Word are looked at on a more internal level, all are in agreement. The situation here is as it is with statements in the Word which speak of the sun's rising or setting, though in reality it neither rises nor sets. However, it presents the appearance of doing so to inhabitants on earth, because of the earth's daily rotation on its axis. This natural truth lies hidden within the former, which accords with the appearance presented to the eyes. If the truth had been stated in the Word contrary to that appearance, the common people would not have understood it; and what the common people do not understand they do not believe either. It is similar with the Sun of heaven, which is the Lord; this too is said to rise. But it is said to rise in the heart when a person is being regenerated, and also when he is governed by the good of love and faith; and it is said to set when a person is immersed in evil and in falsity arising from it. But in reality the Lord is always where the sun is rising, for which reason also He is called the Sunrise or the East, and never where it is setting. Nor does He turn away from anyone; rather a person turns away from Him, which is the reason for the appearance that the Lord turns His face away, and even brings about what is ill. Therefore also such a thing is said of Him in the Word; and that too is a truth, though it is an apparent truth, and so does not conflict with the former From all this one may now see what 'thoroughly curing' means in the internal sense, namely the restoration of spiritual truth, which is brought about by correct explanation of factual truth, or truth belonging to the literal sense of the Word.
[2] The situation is just the same with every truth that belongs to the literal sense. In natural light, which a person who perceives things on a sensory level possesses, that truth is seen as it is actually stated in the Word For the literal sense is natural and is for those who perceive things on a sensory level. But when the same truth is presented in the light of heaven it is seen according to the internal sense; for this sense is spiritual and is for those whose perception lies on a heavenly level, because the things that belong to natural light vanish in the light of heaven. Natural light is like gloom or like a cloud, but heavenly light is like the glory and brightness after the cloud has been removed Therefore also the literal sense of the Word is called 'a cloud' and the internal sense 'the glory', see Preface to Genesis 18, and 4391, 5922, 6343, 8106, 8443, 8781.
[3] The reason why 'thoroughly curing' means restoring in the spiritual sense is that 'sickness' and 'illness' mean poor health of the internal man. The internal man is in poor health when its life, which is spiritual life, is sick, that is, when the person turns aside from truth to falsity and from good to evil. When this happens that life is sick; and when the person turns away completely from truth and good that life dies. But its death is called spiritual death, which is damnation. This being the situation with the life of the internal man, such things as constitute sicknesses and death in the natural world refer, when spoken of in the Word, to sicknesses of spiritual life and to the death of that life. So too with curings or healings from sickness, as in Isaiah,
Jehovah strikes Egypt striking and curing, as a consequence of which they turn themselves towards Jehovah; and He will be entreated by them, and He will cure them. Isa 19:22.
In the same prophet,
But He was pierced because of our transgressions, bruised because of our iniquities; the chastisement of our peace was upon Him, and by His wounds we are cured.a Isa 53:5.
These words refer to the Lord.
[4] In Jeremiah,
Return, O perverse children, I will cure you of backsliding.b Jer 3:22.
In the same prophet,
Behold, I will bring curing and remedy to it;c and I will cure them and reveal to them the abundance of peace, and truth. Jer 33:6.
In the same prophet,
Go up to Gilead, and take balm, O virgin daughter of Egypt! In vain you have multiplied medicaments; there is no curing for you. Jer 46:11.
And in Ezekiel,
Beside the river there is rising up upon its bank, on this side and on that, [every] tree for food, whose leaf does not fall, and whose fruit does not fail it is reborn monthly, for its waters flow out from the sanctuary, wherefore its fruit is for food, and its leaf for medicaments. Ezek 47:12.
'Fruit for food' stands for the good of love and charity, which serves to nourish spiritual life, and 'leaf for medicaments' for the truths of faith which serve to refresh and restore that life. For the meaning of 'fruit' as the good of love and charity, see 3146, 7690; and for the meaning of 'leaf' as the truth of faith, 885.
[5] Since sicknesses and illnesses, also curings and medicaments, mentioned in the Word do not refer to natural life but to another kind of life distinct and separate from natural life, it is evident to anyone who ponders on the matter for a while that a person possesses another kind of life, which belongs to his internal man. Those who think materialistically of the life a person has do not believe that he has any life other than that of the body which is the life of the external or natural man. They wonder what the life of the internal man may be, indeed what the internal man may be. If they are told that this life is the life of faith and charity, and that the internal man is the person's spirit which lives after death, and which in essence is the real person, they wonder all the more. And those of them who live solely for the body and not for the soul, thus who are altogether natural people, understand nothing of what they are told about the life of faith and charity or about the internal man. For when they think, they see things altogether in natural light and not at all in spiritual light, on account of which also after death their thought remains materialistic. They live then 'in the shadow of death', that is, steeped in falsities arising from evil; they are in utter darkness and are blind to the light of heaven.
Latin(1748-1756) 9031
9031. `Et curando curabit': quod significet restitutionem, {1}nempe per interpretationem; quae enim in sensu litterali Verbi sunt, si interius spectantur, omnia concordant; se habet hoc sicut quod dicatur in Verbo de sole quod oriatur et occidat, cum tamen is non oritur nec occidit, sed quod {2}talis aspectus appareat {3} incolis in tellure, quia haec circum axem quotidie vertitur; haec veritas naturalis latet in priore, quae secundum apparentiam visus externi est; {4} si contra eam apparentiam dictum fuisset in Verbo, vulgus non caperet, et quod vulgus non capit {5} nec credit; similiter se habet cum Sole caeli, qui est Dominus, de quo etiam dicitur quod oriatur, sed in cordibus cum homo regeneratur, et quoque cum in bono amoris et fidei est, et quod occidat cum homo in malo et inde in falso est; cum tamen Dominus jugiter in ortu est, unde quoque vocatur Oriens, et nusquam in occasu, nec ab homine Se vertit sed homo ab Ipso; inde apparentia quod Dominus avertat faciem {6}, et quoque inducat malum; quare etiam ita dicitur in Verbo; hoc quoque est verum, sed verum apparens, ita non repugnans priori. Ex his nunc constare potest quid per `curando curare' in sensu {7}interno significatur, quod nempe {8}veri spiritualis restitutio, quae fit per justam interpretationem veri scientifici seu sensus litteralis Verbi. 2 Se habet {9} similiter cum omni vero quod est sensus litteralis {10}, hoc enim in luce naturali quae est homini sensuali, apparet sicut in Verbo dicitur, nam {11}sensus litteralis est naturalis et pro homine sensuali; at cum {12}idem sistitur in luce caeli, tunc {13}apparet id secundum sensum internum, nam hic sensus est spiritualis, et pro homine caelesti, {14}quoniam illa quae lucis naturalis sunt evanescunt in luce caeli; est enim lux naturalis sicut umbra aut nubes, {15}et lux caelestis sicut gloria et splendor remota nube; quapropter etiam sensus litteralis Verbi vocatur `nubes' et sensus internus `gloria,' videatur Praefatio ad Gen. xviii {16}et n. 4391, 5922, 6343, 8106, 8443, 8781. 3 Quod (x)per `curando curare' significetur {17}restituere in `sensu spirituali', est quia `morbus' et `aegritudo' significant invaletudinem interni hominis; invaletudo hujus est cum aegrotat quoad vitam suam, quae est vita spiritualis, ita cum a vero deflectit ad falsum et a bono ad malum; cum hoc {18}fit, aegrotat vita illa, et cum prorsus a vero et bono se avertit, tunc {19}illa moritur, sed mors ejus vocatur mors spiritualis, quae est damnatio; quia cum vita interni hominis ita se habet, idcirco talia quae sunt morborum et {20} mortis in naturali mundo, {21}in Verbo dicuntur de morbis vitae spiritualis et de ejus morte; ita quoque {22}morborum curationes seu sanationes, ut apud Esaiam, {23}Percutit Jehovah Aegyptum, percutiendo et curando, unde convertit se ad Jehovam, {24}et exorabitur illis, et curabit illos, xix 22:apud eundem, Atqui Ille confossus ob praevaricationes nostras, contusus ob iniquitates nostras; castigatio pacis nostrae super Illo, et in vulnere Ipsius curatio data nobis, liii 5;
{25}haec de Domino: apud Jeremiam, Revertimini, filii perversi, curabo aversiones vestras, iii 22:
apud eundem, Ecce Ego ascendere faciam ei curationem et medelam, et curabo eos, et revelabo illis abundantiam pacis et veritatem, xxxiii 6:
apud eundem, (x)Ascende Gilead, et sume balsamum, virgo filia Aegypti; in vanum multiplicasti medicamenta, curatio non tibi, xlvi 11:
et apud Ezechielem, Juxta fluvium ascendit super ripa ejus hinc et illinc [omnis] arbor cibi, cujus non decidit folium, neque consumitur fructus ejus; in menses suos renascitur, quia aquae ejus e sanctuario exeunt; inde fructus ejus in cibum, et folium ejus in medicamenta, xlvii 12;
{26}`fructus qui in cibum' pro bono amoris et charitatis quod est nutricioni vitae spiritualis, `folium quod in medicamenta' pro veris fidei quae ei vitae sunt recreationi et restitutioni; quod `fructus' sit bonum amoris et charitatis, videatur n. 3146, 7690, et quod `folium' sit verum fidei, n. 885. Quia morbi et aegritudines, tum curationes et medicamenta, in 5 Verbo (t)non dicuntur de vita naturali sed de alia vita quae distincta est a vita naturali, inde patet ei qui aliquantisper expendit quod sit homini vita alia, quae interni ejus hominis est; qui crasse cogitant de vita hominis credunt quod ei non alia vita sit quam quae corporis, quae vita externi seu naturalis hominis {27}est; illi mirantur quid si vita interni hominis, immo quid internus homo; si illis dicitur quod {28}haec vita sit vita fidei et charitatis, et quod internus homo sit ejus spiritus qui vivit post mortem, qui est essentialiter ipse homo, adhuc magis mirantur; et qui eorum solum corpori et non animae vivunt, ita qui solum naturales homines sunt, nihil quod de vita fidei et charitatis et quod de interno homine dicitur, capiunt, nam illis cogitatio {29}modo est ex luce naturali et nulla ex luce spirituali; quapropter etiam post mortem manent quoad cogitationem crassi et vivunt in umbra mortis, hoc est, in falsis ex malo, et prorsus caligant et {30}caecutiunt ad lucem caeli. @1 quae fit per spiritualis interpretationem concordantem$ @2 tales aspectus appareant$ @3 i ab IT$ @4 i et$ @5 i hoc$ @6 i suam$ @7 spirituali$ @8 A had first restitutio veri ex sensu literali Verbi, quae fit per justam applicationem then d ex sensu literali Verbi i spiritualis. applicationem is also d and i ***. The following words are also written without any clear indication of their intended position: per concordantem cum vero$ @9 i quoque$ @10 i Verbi$ @11 hic sensus$ @12 eadem illa sistuntur$ @13 apparent$ @14 nam$ @15 at$ @16 tum$ @17 restitutio$ @18 facit$ @19 inducit sibi mortem, sed mortem spiritualem$ @20 i inde$ @21 dicuntur de illa vita in Verbo$ @22 curatio$ @23 Percutiet$ @24 qui$ @25 ibi$ @26 i ibi de Regno Domini,$ @27 vocantur$ @28 illa$ @29 solum cogitatio naturalis est, et nulla spiritualis$ @30 occaecantur, cum spectant$