9050.“命”表属灵生命。这从“命”的含义清楚可知，“命”（即灵魂）是指人的生命，不过是指他的信之生命，也就是属灵的生命。圣言的各个地方都提到了“心”和“命”（soul，即灵魂，经上或译为魂、性或性命），并且在这些地方，“心”都表示爱之生命，“命”表示信之生命。人有两种从主接受生命的官能，一个被称为意愿，一个被称为理解力。爱属于被称为意愿的官能，因为爱之良善构成它的生命；而信属于被称为理解力的官能，因为信之真理构成它的生命。然而，与人同在的这两种生命却构成一；当它们构成一时，信之事物也是爱的各个方面，因为它们被爱；另一方面，爱的各个方面也是信之真理，因为它们被信。这就是天上所有人都拥有的生命。
在圣言中，爱之生命，或也可说意愿，被称为“心”；而信之生命，或也可说理解力，被称为“命”（soul，即灵魂，经上或译为魂、性或性命）的原因是这样：在大人或天堂里，那些处于对主之爱，被称为属天天使的人构成心的区域；而那些处于对主之信，并由此处于对邻之仁的人构成肺的区域（参看3635，3883-3896节）。正因如此，在圣言中，“心”表示爱，也就是意愿的生命；而“命”表示信，也就是理解力的生命（2930，7542，8910节）。因为在原文，“命”源正一个表示呼吸，也就是肺之功能的词。
信之所以属于理解力，是因为当人接受信时，这个官能就被主光照。他由此而在阅读圣言时，在诸如属于信的那类事物上拥有光，或对真理的洞察。爱之所以属于意愿，是因为当此人接受爱时，这个官能就被主点燃。他由此而拥有生命之火和对良善的敏锐感知。
由此可见在圣言中，“心”和“命”（soul，即灵魂，经上或译为魂、性或性命）的正确含义是什么，如在以下经文：
你要尽心、尽性、尽力爱耶和华你的神。（申命记6:5）
申命记：
你要爱耶和华你的神，尽心尽性事奉祂。（申命记10:12；11:13）
又：
这些律例典章，你要尽心尽性谨守遵行。（申命记26:16）
马太福音：
耶稣说，你要尽心，尽性，尽力，尽意，爱主你的神。（马太福音22:37；马可福音12:30，32；路加福音10:27）
“心”表示爱之生命；“性”（soul，即灵魂，经上或译为魂、命或性命）表示信之生命；“力”表示那些从爱之生命，因而从心或意愿发出的事物；“意”（thought，即思维）表示那些从信之生命，因而从灵魂或被光照的理解力发出的事物。
在以赛亚书也一样：
被迷惑了的心使他走入歧途，他不能救自己的性命，也不能说，我右手中岂不是有虚谎吗？（以赛亚书44:20）
耶利米书：
我必为他们欢喜，善待他们，要尽心尽性把他们栽于此地，栽于真理。（耶利米书32:41）
这论及耶和华，也就是主。“心”论及神性良善，也就是与人同在的爱或怜悯的良善；“性”论及神性真理，也就是与人同在的信之真理。
如今在教会中，很少有人知道“心”和“性或命”表示这些事，因为他们没有想到人拥有两种彼此截然不同的官能，即意愿和理解力，并且这两种官能构成一个心智，好叫人能成为真正的人。他们也没有想到，在整个宇宙，无论天堂还是世界，一切事物都与良善和真理有关，它们若要成为任何事物或产生任何事物，就必须结合在一起。他们对这些事的无知导致的后果就是，他们将信与爱分离；因为不知道这些普遍法则的人不可能知道信与真理有关，爱与良善有关；并且除非信与爱结合在一起，否则它们什么都不是。无爱之信不是信，无信之爱不是爱，因为爱从信获得自己的品质，信从爱获得自己的生命；因此，无爱之信是死的，信与爱在一起才是活的。这个真相从圣言中的每个细节都能看出来；因为论述信的地方，也论述爱，以便良善与真理的婚姻，即天堂，以及至高意义上的主能存在于圣言的每一个细节中。关于这种婚姻的存在，可参看前文（683，793，801，2516，2712，4138e，5138，5502，6343，7945，8339节）。由此明显可知为何教会成员至今都不知道在圣言中，“心”表示什么，“命”（soul，即灵魂，经上或译为魂、命或性命）表示什么。
在圣言中，“命”（soul，即灵魂，经上或译为魂、命或性命）表示信之生命，这一点从提到“命”的经文明显看出来，如以下经文。摩西五经：
不可拿石磨或磨石作当头，因为他是拿人的命作当头。（申命记24:6）
经上之所以说“拿石磨作当头的人是拿命作当头”，是因为“石磨”在内义上表示信之事物（7780节）。以赛亚书：
又必像饥饿的人作梦，仿佛在吃饭，醒了灵魂仍在禁食；或像口渴的人作梦，仿佛在喝水，醒了，看哪，他仍觉疲乏，他的灵魂仍有所欲。（以赛亚书29:8）
“禁食的灵魂”和“仍有所欲的灵魂”表示学习信之良善和真理的渴望。同一先知书：
你若把你的灵魂带给饥饿的人，使困苦的灵魂得满足。（以赛亚书58:10）
“把你的灵魂带给饥饿的人”表示把信之真理教导给那些渴慕它们的人；“困苦的灵魂”表示教导信之良善。
耶利米书：
你虽穿上双染的衣服，佩戴黄金装饰，用锑（锑是一种化妆品，用于使眼睑和眉毛变黑，从而使眼睛看起来更明亮或更开阔）修宽眼目，让自己这样美丽是枉然的！恋爱你的憎恶你，并且寻索你的性命。（耶利米书4:30）
此处“灵魂”表示信之生命，因而表示与人同在的信本身，因为这信构成他的属灵生命。“灵魂”表示信，这一点从本节的细节明显看出来。同一先知书：
他们要来到锡安的高处歌唱，又一起流向耶和华的美物，就是小麦、新酒和油并羊群和牛群的幼崽；他们的灵魂必像有水浇灌的园子。我要给疲乏的灵魂，一切悲伤的灵魂浇水。（耶利米书31:12，25）
“灵魂”表示与教会成员同在的信之生命，经上说他“必像园子”，因为“园子”表示由信之真理构成的聪明（100，108，2702节）；说灵魂被“水浇灌”，因为被“水浇灌”表示接受教导。
同一先知书：
因为旷野的剑，我们冒着性命之险才得粮食。（耶利米哀歌5:9）
“性命之险”是指丧失信仰，因而丧失属灵生命的危险；“旷野的剑”是指与信之真理争战的虚假（2799，4499，6353，7102，8294节）。以西结书：
雅完人、土巴人、米设人，他们都是你的客商；他们用人命和铜器兑换你的货物。（以西结书27:13）
“人命”（即人的灵魂）表示源于良善的信之内层真理；“铜器”表示源于良善的信之外层真理；“器（皿）”是指外层真理或记忆真理（参看3068，3079节），“铜”是指属世层的良善（425，1551节）。若不知道“人命”表示信，没有人能明白“用人命和铜器兑换”表示什么。
同一先知书：
这两条河所到之处，一切爬行的活着的灵魂都必存活；因这些水所到之处，鱼变得极多。（以西结书47:9）
这论及新殿，也就是来自主的新属灵教会；“爬行的活着的灵魂”表示属于信的记忆真理，或说体现信之真理的记忆知识；由此而来的极多“鱼”是指记忆知识（40，991节）；“河”是指聪明的事物，它们由信之真理构成（2702，3051节）。没有内义，同样没有人能知道由于河到那里而变得极多的鱼表示什么。大卫的诗：
神啊，求你救我，因为众水要已经淹到我的灵魂！（诗篇69:1）
约拿书：
众水环绕我，几乎淹没我的灵魂。（约拿书2:5）
在这些经文中，“众水”表示虚假，以及被注入的虚假所造成的试探（705，739，756，790，8137，8138，8368节）。
耶利米书：
耶和华说，我的灵魂岂不报复这样的民族呢？（耶利米书5:9，29）
又：
耶路撒冷啊，当受警戒，免得我的灵魂转离你，免得我使你成为荒场。（耶利米书6:8）
“灵魂”当论及主时，表示神性真理。启示录：
第二位天使把他的香瓶倒在海里，海就变成好像死人的血，海中一切活着的灵魂都死了。（启示录16:3）
“海”表示整体上的记忆知识（28节）；“血”表示源于良善的信之真理；在反面意义上表示被歪曲和亵渎了的信之真理（4735，6978，7317，7326节）；因此，“活着的灵魂”表示源于信的生命。
马太福音：
不要为你们的灵魂忧虑吃什么，喝什么。（马太福音6:25）
“灵魂”表示信之真理；“吃喝”表示在信之良善和真理上接受教导；因为此处在内义所论述的主题是属灵的生命及其滋养。又：
凡想得着灵魂的，将要失丧灵魂；凡为我失丧灵魂的，将要得着灵魂。（马太福音10:39）
“灵魂”表示信之生命，就是信徒所拥有的那种；在反面意义上是指不属于信的生命，就是非信徒所拥有的那种。路加福音：
你们要以忍耐来拥有你们的灵魂。（路加福音21:19）
“拥有灵魂”表示属于信，因而属于属灵生命的事物。许多经文中的“灵魂”都具有类似含义。
Potts(1905-1910) 9050
9050. That "soul" signifies the spiritual life, is evident from the signification of "soul," as being the life of man, but the life of his faith, which is spiritual life. In the Word throughout mention is made of "the heart" and of "the soul," and by "the heart" is signified the life of love, and by "the soul" the life of faith. Man has two faculties receptive of life from the Lord, the one called the will, and the other the understanding. To the faculty which is called the will belongs love, for the goods of love make its life. But to the faculty which is called the understanding belongs faith, for the truths of faith make its life. But these two lives with man are nevertheless one, and when they are one, then the things which are of faith are also of love, for they are loved; and on the other hand the things which are of love are also of faith, because they are believed. Such is the life of all in heaven. [2] The reason why the life of love, or what is the same thing, the will, is called in the Word "the heart;" and why the life of faith, or what is the same thing, the understanding, is called "the soul;" is that they who are in love to the Lord and are called celestial, constitute in the Grand Man or heaven the province of the heart; and they who are in faith in the Lord and thereby in charity toward the neighbor constitute the province of the lungs (see n. 3635, 3883-3896). From this it is that by "heart" in the Word is signified love, which is the life of the will, and by "soul" is signified faith, which is the life of the understanding (n. 2930, 7542, 8910); for in the original tongue "soul" is named from breathing, which is of the lungs. [3] That faith pertains to the intellectual faculty, is because this faculty is enlightened by the Lord when man receives faith. From this he has light, or a perception of truth, in such things as are of faith, when he reads the Word. And that love pertains to the will faculty, is because this faculty is kindled by the Lord when the man receives love. From this he has the fire of life, and a sensitive perception of good. [4] From all this it can be seen what is properly meant in the Word by "the heart," and what by "the soul;" as in the following passages:
Thou shalt love Jehovah thy God from all thy heart, and from all thy soul, and from all thy strength (Deut. 6:5). Thou shalt love Jehovah thy God, and shalt serve Him, from all thy heart and from all thy soul (Deut. 10:12; 11:13). These statutes and judgments thou shalt keep, and shalt do them, in all thy heart, and in all thy soul (Deut. 26:16). Jesus said, Thou shalt love the Lord thy God from all thy heart, and in all thy soul, and with all thy strength, and with thy thought (Matt. 22:37; Mark 12:30, 32; Luke 10:27). "The heart" denotes the life of love; and "the soul," the life of faith; "the strength," those things which proceed from the life of love, thus which are from the heart or the will; and "the thought," those things which proceed from the life of faith, thus which are from the soul, or an enlightened understanding. [5] In like manner in Isaiah:
A deluded heart maketh him go astray, that he rescue not his soul, and say, Is there not a lie in my right hand? (Isa. 44:20). In Jeremiah:
I will rejoice over them to do them good, and I will plant them in the land, in truth, with all My heart and with all My soul (Jer. 32:41);
speaking of Jehovah, that is, of the Lord; "the heart" is predicated of the Divine good, which is of love of mercy; and "the soul" is predicated of the Divine truth, which is of faith with man. [6] That these things are signified by "heart" and "soul" in the Word, is at this day known to few within the church, for the reason that it has not been considered that man has two faculties distinct from each other, namely, the will and the understanding, and that these two faculties constitute one mind, in order that man may be truly man. Neither has it been considered that all things in the universe, both in heaven and in the world, bear relation to good and truth, and that they must be conjoined together in order that they may be anything, and produce anything. From ignorance of these things it has resulted that they have separated faith from love; for he who is ignorant of these universal laws cannot know that faith bears relation to truth, and love to good, and that unless these are conjoined together they are not anything; for faith without love is not faith, and love without faith is not love, because love has its quality from faith, and faith has its life from love; consequently faith without love is dead, and faith with love is alive. That this is so, can be seen from everything in the Word; for where faith is treated of, there also love is treated of, in order that in this way the marriage of good and truth, that is, that heaven, and in the supreme sense the Lord, may be in each and all things of the Word. (That there is such a marriage, see n. 683, 793, 801, 2516, 2712, 4138, 5138, 5502, 6343, 7945, 8339.) From all this it is now evident why the man of the church has not hitherto known what is meant in the Word by "heart," and what by "soul." [7] That" soul" in the Word denotes the life of faith, can be plainly seen from the passages where "the soul" is mentioned, as in the following. In Moses:
Thou shalt not take the mill or the upper millstone to pledge; for he taketh the soul to pledge (Deut. 24:6). It is said that "he who taketh a mill taketh the soul to pledge" because in the internal sense by "a mill" are signified those things which are of faith (n. 7780). In Isaiah:
It shall be as when a hungry man dreameth, as if he were eating; but when he awaketh, his soul is fasting; or as when a thirsty man dreameth, as if he were drinking; but when he awaketh, behold he is weary, and his soul hath appetite (Isa. 29:8). "A fasting soul," and "a soul that hath appetite," denote the desire of learning the goods and truths of faith. In the same:
If thou draw out thy soul to the hungry, and sate the afflicted soul (Isa. 58:10). "To draw out thy soul to the hungry" denotes to be desirous to instruct in the truths of faith; and "to sate the afflicted soul" denotes to instruct in the good of faith. [8] In Jeremiah:
Though thou clothest thyself with double-dyed, though thou deckest thee with ornament of gold, though thou rendest thine eyes with antimony, in vain shalt thou make thyself beauteous; thy lovers will abhor thee, they will seek thy soul (Jer. 4:30). Here "soul" denotes the life of faith, consequently faith itself in man, because this makes his spiritual life. That faith is meant by "soul," is plain from the particulars in this verse. In the same:
They shall come and sing in the height of Zion, and shall flow together unto the good of Jehovah, to the wheat, and to the new wine, and to the oil, and to the sons of the flock and of the herd; and their soul shall become as a watered garden; I will water the weary soul, and every sorrowful soul (Jer. 31:12, 25). "The soul" denotes the life of faith in the man of the church, who is said "to become as a garden," because by "a garden" is signified the intelligence which is from the truths of faith (n. 100, 108, 2702); and the soul is said to be "watered," because by "being watered" is signified to be instructed. [9] In the same:
We bring our bread with the peril of our souls, because of the sword of the wilderness (Lam. 5:9). "The peril of souls" denotes the danger of the loss of faith and consequently of spiritual life; for "the sword of the wilderness" denotes falsity fighting against the truths of faith (n. 2799, 4499, 6353, 7102, 8294). In Ezekiel:
Javan, Tubal, and Meshech, these were thy traders, with the soul of man, and with vessels of brass, they furnished thy trading (Ezek. 27:13). "The soul of man" denotes the interior truth of faith from good; "vessels of brass," exterior truths of faith from good; "vessels" denoting exterior truths or memory-truths (see n. 3068, 3079), and "brass," the good of the natural (n. 425, 1551). Unless it were known that "the soul of man" denotes faith, it could not be understood what is signified by "trading with the soul of man, and with vessels of brass." [10] In the same:
Every living soul that creepeth, whithersoever the rivers shall come, shall live; whence is exceeding much fish; because these waters are come hither, and are healed (Ezek. 47:9);
speaking of the new temple, that is, of a new spiritual church from the Lord; "the living soul that creepeth" denotes memory-truths which are of faith; "much fish from thence" denotes memory-knowledges (n. 40, 991); "rivers" denote the things that are of intelligence, which are from the truths of faith (n. 2702, 3051). Neither in this passage would it be known without the internal sense what is meant by "much fish" in consequence of the rivers coming thither. Again:
Save me, O God, for the waters are come even unto my soul (Ps. 69:1). The waters compassed me about, even to my soul (Jon. 2:5). In these passages "waters" denote falsities, and also temptations which are caused by injected falsities (n. 705, 739, 756, 790, 8137, 8138, 8368). [11] In Jeremiah:
Jehovah said, Shall not My soul be avenged on such a nation as this? (Jer. 5:9, 29). Admit chastisement, O Jerusalem, lest My soul be turned away from thee, and I make thee a waste (Jer. 6:8). "The soul," when predicated of the Lord, denotes Divine truth. In John:
The second angel poured out his vial into the sea, and it became blood as of a dead man, whence every living soul died in the sea (Rev. 16:3). "The sea" denotes memory-knowledges in the complex (n. 28); "blood," the truths of faith from good, and in the opposite sense, the truths of faith falsified and profaned (n. 4735, 6978, 7317, 7326); consequently "living soul" denotes life derived from faith. [12] In Matthew:
Be not anxious for your soul, what ye shall eat, or what ye shall drink (Matt. 6:25). "Soul" denotes the truths of faith; "eating" and "drinking" denote to be instructed in the good and truth of faith, for here in the internal sense the subject treated of is spiritual life and its nourishment. Again:
Whoever will find his soul shall lose it, and whoever shall lose his soul for My sake shall find it (Matt. 10:39). "The soul" denotes the life of faith such as it is with those who believe, and in the opposite sense the life not of faith such as it is with those who do not believe. In Luke:
In your patience possess ye your souls (Luke 21:19). "To possess the souls" denotes those things which are of faith and consequently of spiritual life. The signification is similar in very many other passages.
Elliott(1983-1999) 9050
9050. The fact that 'soul' means spiritual life is clear from the meaning of 'soul' as a person's life- the life of his faith, which is spiritual life. Various places in the Word use the expression 'heart and soul', and in those places 'heart' means the life of love and 'soul' the life of faith A person has two mental powers for receiving life from the Lord, one being called the will, the other the understanding. Love belongs to the power called the will, for forms of the good of love compose its life; but faith belongs to the power called the understanding, for the truths of faith compose its life. Yet these two powers of life with a person nevertheless make one; and when they make one matters of faith are also aspects of love because they are loved, and aspects of love in turn are also matters of faith because they are believed. This is the kind of life that all in heaven possess.
[2] The reason why in the Word the life of love, or what amounts to the same thing, the will, is called 'the heart', and why the life of faith, or what amounts to the same thing, the understanding, is called 'the soul', is this: Those in the Grand Man or heaven who are governed by love to the Lord and are called celestial angels constitute the province of the heart, and those governed by faith in the Lord and from this by charity towards the neighbour constitute the province of the lungs, see 3635, 3883-3896. So it is that 'the heart' in the Word means love, which is the life of the will, while 'the soul' means faith, which is the life of the understanding, 2930, 7542, 8910. For 'soul' in the original language is derived from a word that means breathing, which is the function of the lungs.
[3] The reason why faith belongs to the understanding is that this mental power is enlightened by the Lord when the person receives faith, so that he has light, or discernment of truth, in such things as are matters of faith when he reads the Word. And the reason why love belongs to the will is that this mental power is kindled by the Lord when the person receives love, so that he has the fire of life and keen perception of good.
[4] All this shows what the proper meaning of 'the heart' is in the Word and what the proper meaning of 'the soul' is, as in the following places: In Moses, You shall love Jehovah your God with all your heart and with all your soul and with all your strength. Deut 6:5, 6.
In the same author,
You shall love Jehovah your God, and serve Him, with all your heart and with all your soul. Deut 10:12; 11:13.
In the same author,
You shall keep the statutes and judgements, and observe them, with all your heart and with all your soul. Deut 26:16.
In the Gospels,
Jesus said, You shall love the Lord your God with an your heart and with all your soul and with all your strength and your thought Matt 22:37; Mark 12:30, 32; Luke 10:27.
'Heart' stands for the life of love, and 'soul' for the life of faith. 'Strength' stands for those things that emanate from the life of love, and so from the heart or will, and 'thought' stands for those that emanate from the life of faith, and so from the soul or an enlightened understanding.
[5] Similarly in Isaiah,
A deceived heart causes him to go astray, so that he does not rescue his soul and say, Is there not a lie in my right hand? Isa 44:20.
In Jeremiah,
I will rejoice over them to do them good, and I will plant them in the land in truth, with all My heart and with all My soul. Jer 32:41.
This refers to Jehovah, that is, to the Lord. 'Heart' is attributed to Him because of His Divine Goodness, which is the good of love or mercy with a person, and 'soul' because of His Divine Truth, which is the truth of faith with him.
[6] Few within the Church at the present day know that these things are meant by 'the hears' end 'the soul' in the Word. They do not know them because they have not considered that a person has two powers of mind that are distinct from each other, that is to say, the will and the understanding, and that these two powers must constitute a single mind if the person is to be truly human. Nor have they considered that all things in the whole of creation, both in heaven and in the world, have connection with goodness and truth, and that these must be joined together if they are to be anything or be productive. The outcome of their ignorance of these things has been that they have separated faith from love; for one who is ignorant of those universal laws cannot know that faith has connection with truth and love with good, or that unless faith and love have been joined together they are not anything. Faith without love is not faith, and love without faith is not love. Love receives its specific quality from faith, and faith its life from love, so that faith without love is dead, whereas faith together with love is living. The truth of this becomes clear from every detail in the Word, for where faith is dealt with, so too is love, in order that the marriage of good and truth, that is, heaven, and in the highest sense the Lord, may be present in every single detail there. Regarding the existence of that marriage, see 683, 793 801, 2516, 2712, 4138 (end), 5138, 5502, 6343, 7945, 8339. From all this it is now evident why it is that a member of the Church has not up to now known what is meant in the Word by 'the heart' and what by 'the soul'.
[7] The meaning of 'the soul' in the Word as the life of faith becomes perfectly clear from places where 'the soul' is mentioned, as in the following- In Moses,
No one shall takea as a pledge the mill or the milling stone, for he is taking the [person's] soul as a pledge. Deut 24:6.
It says that he takes the soul as a pledge if he takes the mill because in the internal sense 'the mill' means matters of faith, 7780. In Isaiah,
It will be as when a hungry man dreams - as if he were eating - but when he wakes up his soul is fasting; or as when a thirsty man dreams - as if he were drinking - but when he wakes up. behold, he is faint, and his soul is craving. Isa 29:8.
'A fasting soul' and 'a craving soul' stand for the desire to learn the forms of good and the truths of faith. In the same prophet,
If you bring out for the hungry your soulb and satisfy the afflicted soul ... Isa 58:10.
'Bringing out for the hungry your soul' stands for teaching the truths of faith to one who desires them, and 'satisfying the afflicted soul' stands for teaching the good of faith.
[8] In Jeremiah,
If you clothe yourself in twice-dyed and deck yourself with ornaments of gold, if you widen your eyes with stibium,c in vain will you make yourself beautiful; your lovers will abhor you, they will seek your soul. Jer 4:30.
Here 'soul' stands for the life of faith, and therefore for the faith itself present with a person since it composes his spiritual life. The fact that faith is what 'soul' is used to mean is evident from the details of the verse. In the same prophet,
They will come and sing on the height of Zion, and converge towards the goodness of Jehovah, towards wheat, and towards new wine, and towards oil, and towards the youngd of the flock and of the herd; and their soul will become like a watered garden. I will water the weary soul, and every soul that sorrows [I will replenish]. Jer 31:12, 25.
'Soul' stands for the life of faith present with a member of the Church, who is said to become like a garden because 'a garden' means intelligence, which consists of the truths of faith, 100,108, 2702; and the soul is said to be watered because 'being watered' means receiving instruction.
[9] In the same prophet,
In peril of our souls we acquire our bread, because of the sword of the wilderness. Lam 5:9.
'Peril of souls' is the risk of loss of belief and therefore of spiritual life; for 'the sword of the wilderness' is falsity engaged in conflict against the truths of faith, 2799, 4499, 6353, 7102, 8294. In Ezekiel,
Javan, Tubal, and Meshech, they were your merchants; untie the souls of men (homo) and vessels of bronze, they traded for you.e Ezek 27:13.
'The souls of men' stands for the more internal truths of faith derived from good, 'vessels of bronze' for the more external truths of faith derived from good. 'Vessels' are the more external truths or factual knowledge containing truths, 3068, 3079, and 'bronze' is the good of the natural, 425, 1551. Without the knowledge that 'the souls of men' means faith no one could understand what is meant by trading 'with the souls of men and with vessels of bronze'.
[10] In the same prophet,
Every living soul that creeps, wherever the [two] rivers come to, will live; as a result the fish become very many, for these waters go there, and become fresh. Ezek 47:9.
This refers to the new temple, that is, to the new spiritual Church from the Lord. 'Living soul that creeps' stands for factual knowledge embodying the truths of faith; 'the fish' which as a result are many are known facts, 40, 991; and 'the rivers' stands for matters of intelligence, which consists of the truths of faith, 2702, 3051. Again no one could know without the internal sense what might be meant by the fish which become many as a result of the rivers going there. In David,
Make me safe, O God, for the waters have come even to my soul. Ps 69:1.
And in Jonah,
The waters surrounded me, even to my soul. Jonah 2:5.
'Waters' here stands for falsities, and also for temptations caused by falsities that have been introduced, 705, 739, 756, 790, 8137, 8138, 8368.
[11] In Jeremiah,
Jehovah has said, Will not My soul be avenged on a nation which is like this? Jer 5:9, 29.
In the same prophet, Take warning,f O Jerusalem, lest My soul turn from you, and I reduce you to a waste.
Since 'soul' is attributed to the Lord it stands for Divine Truth. In John,
The second angel poured out his bowl into the sea, and it became like the blood of one dead, from which every living soul died in the sea. Rev 16:3.
'The sea' stands for known facts in their entirety, 28; 'blood' stands for the truths of faith derived from good, and in the contrary sense for truths of faith that have been falsified and rendered profane, 4735, 6978, 7317, 7326. Therefore 'living soul' stands for life from faith.
[12] In Matthew,
Do not be anxious for your soul, what you are going to eat or what you are going to drink. Matt 6:25.
'Soul' stands for the truths of faith, 'eating and drinking' for receiving instruction in the goodness and truth of faith; for the internal sense at this point refers to spiritual life and the nourishment of that life. In the same gospel,
Whoever wishes to find his soul will lose it, and whoever loses his soul for My sake will find it. Matt 10:39.
'Soul' stands for the life of faith, such as believers possess, and in the contrary sense for the life that is not that of faith, such as unbelievers possess. In Luke,
In your patience possess your souls. Luke 21:19.
'Possessing their souls' stands for the things of faith and consequently of spiritual life. 'Soul' has a similar meaning in very many other places.
Latin(1748-1756) 9050
9050. Quod `anima' significet vitam spiritualem, constat ex significatione `animae' quod sit vita hominis, sed vita fidei ejus, quae est vita spiritualis. In Verbo passim dicitur `cor et anima,' et ibi per `cor' significatur vita amoris, et per `animam' vita fidei; sunt {1}homini binae facultates recipientes vitam a Domino, una vocatur voluntas, altera intellectus; ad facultatem quae vocatur voluntas, pertinet amor, nam bona amoris faciunt vitam ejus, ad facultatem autem (x)quae vocatur intellectus, pertinet fides, nam vera fidei faciunt vitam ejus; sed hae binae vitae apud hominem usque unum {2}sunt, et cum unum sunt, tunc quae fidei sunt, etiam amoris sunt, nam amantur, et vicissim quae (x)amoris sunt etiam fidei sunt, {3}quia creduntur; talis vita est omnibus {4} in caelo. Quod in Verbo vita amoris, seu quod idem est, voluntas, dicatur 2 `cor,' et quod vita fidei, seu quod idem est, intellectus, dicatur `anima,' est causa quia illi qui in amore in Dominum sunt et vocantur caelestes, in Maximo Homine seu caelo {5}constituunt provinciam cordis, {6}et qui in fide in Dominum sunt et {7}inde in charitate erga proximum, {8}constituunt provinciam pulmonum, videatur n. 3635, 3883-3896; inde est quod per `cor' in Verbo significetur amor qui est vita voluntatis, et per `animam' fides quae est vita intellectus, n. 2930, 7542, {x}8910; anima enim in lingua originali dicitur a respiratione, quae est pulmonum. Quod fides pertineat ad facultatem intellectualem, est quia haec 3 illustratur a Domino cum homo recipit fidem; inde est ei lux seu apperceptio veri in talibus quae fidei sunt cum legit Verbum; et quod amor pertineat ad facultatem voluntariam, est quia haec accenditur a Domino cum homo recipit amorem; inde est ei ignis vitae et perceptio sensitiva boni. 4 Ex his constare potest quid in Verbo proprie intelligitur per `cor' et quid per `animam,' ut in sequentibus his locis: apud Moschen, Amabis Jehovam Deum tuum ex toto corde et ex tota anima, et ex omnibus viribus tuis, Deut. vi 5, 6:apud eundem, Amabis Jehovam Deum tuum, et servies Ipsi, ex toto corde tuo et ex tota anima tua, Deut. x 12, xi 13:
apud eundem, Custodies statuta et judicia, et facies ea, in omni corde tuo et in omni anima tua, Deut. xxvi 16:
apud Evangelistas, Jesus dixit, Amabis Dominum Deum tuum ex toto corde tuo, et in tota anima tua, et toto robore tuo (c)ac cogitatione tua, Matth. xxii 35 [A.V. 37]; Marc. xii 30, 32; Luc. x 27;
`cor' pro vita amoris, et `anima' pro vita fidei, `robur' pro illis quae procedunt ex vita amoris, ita quae ex corde seu voluntate, et cogitatio pro illis quae procedunt ex vita fidei, ita quae ex anima seu intellectu 5 illustrato: similiter apud Esaiam, Cor elusum deerrare facit eum ut non eripiat animam suam, {9}et dicat, Nonne mendacium in dextra mea? xliv 20:
apud Jeremiam, Gaudebo super illis ad faciendum bonum illis, et plantabo illos in terra in veritate, toto corde Meo et tota anima Mea, xxxii 41;
ibi de Jehovah, hoc est, Domino, `cor' {10}dicitur ex Divino Bono, quod est amoris seu misericordiae, et `anima' ex Divino Vero, quod est fidei apud hominem. 6 Quod haec significentur per `cor et animam' in Verbo, pauci intra Ecclesiam hodie sciunt ex causa quia non expenderunt quod homini binae facultates sint inter se distinctae, nempe voluntas et intellectus, et quod illae binae facultates unam mentem constituent ut homo sit vere homo; nec expenderunt quod omnia in universo tam caelo quam mundo se referant ad bonum et verum, {11} et quod conjuncta erunt ut sint aliquid et producant; ex ignorantia illorum effluxit quod separaverint fidem ab amore, nam qui ignorat universales illas leges non scire potest quod fides se referat ad verum et amor ad bonum, et quod, nisi conjuncta sunt, non sint aliquid, fides enim absque amore non est fides, et amor absque fide non est amor, {12}nam amor suum quale habet a fide, et fides suam vitam ab amore, inde fides absque amore est {13} mortua, et fides cum amore est {13} viva; (m)quod ita sit, constare potest a singulis in Verbo, nam ubi agitur de fide ibi etiam agitur de amore, ut {14}sit conjugium boni et veri, hoc est, caelum, et in supremo sensu Dominus in omnibus et singulis ibi; quod tale conjugium sit, videatur n. {15} 683, 793, 801, 2516, 2712, (x)4138 fin., 5138, 5502, 6343, (x)7945, 8339;(n) ex his nunc patet unde est (x)quod homo Ecclesiae hactenus non sciverit quid in Verbo intellectum sit per `cor' et quid per `animam.' Quod `anima' in Verbo sit vita fidei, evidenter constare potest a 7 locis ubi `anima' dicitur, ut in his sequentibus: apud Moschen, Non in pignus accipies molam aut molarem, nam animam ille accipiens in pignus, Deut. xxiv 6;
dicitur quod `is animam accipiat in pignus qui molam' quia in sensu interno per `molam' significantur illa quae fidei sunt, n. 7780: apud Esaiam, Erit sicut cum somniat famelicus, quasi esset comedens, sed quando evigilat, jejuna est anima ejus; aut quando somniat sitiens, quasi esset bibens, sed quando evigilat, ecce lassus est, et anima ejus appetens, xxix 8;
`jejuna anima' et `appetens anima' pro desiderio discendi {16} bona et vera fidei {17}: apud eundem, Si expromseris famelico animam tuam, et animam afflictam saturaveris, lviii 10;
'expromere famelico animam tuam' pro (x)desiderantem instruere in veris fidei, {18} `animam afflictam saturare' pro instruere {19}in bono fidei: apud Jeremiam, 8 Si indueris te dibapho, si {20}ornaveris te ornatu auri, si {21}ruperis stibio oculos, frustra pulchram reddes te; abhorrebunt a te amatores, animam tuam quaerent, iv 30;
hic `anima' pro vita fidei, proinde pro ipsa fide apud hominem, quia haec vitam ejus spiritualem facit; quod fides sit quae per `animam' intelligitur, patet a singulis in illo versu: apud eundem, Venient et canent in altitudine Zionis, et confluent ad bonum Jehovae, ad triticum, et ad mustum, et ad oleum, et ad filios gregis et armenti; et fiet anima (c)illorum sicut hortus irriguus; irrigabo animam lassam, et omnem animam quae dolet, xxxi 12, 25;
`anima' pro vita fidei apud hominem Ecclesiae, qui dicitur fieri sicut hortus, quia per `hortum' significatur intelligentia quae ex veris fidei, n. 100, 108, 2702, et {22}anima dicitur irrigari quia per 'irrigari' significatur 9 instrui: apud eundem, Cum periculo animarum {23}nostrarum adducimus panem nostrum, propter gladium deserti, Threni v 9;
`periculum animarum' est periculum jacturae fidei et inde vitae spiritualis; `gladius' enim `deserti' est falsum pugnans contra vera quae fidei, n. 2799, 4499, 6353, 7102, 8294: apud Ezechielem, Javan, Thubal, et (x)Meschech, hi mercatores tui, cum anima hominis, et vasis aeris dederunt (x)negotiationem tuam, xxvii 13;
`anima hominis' pro interiore vero fidei ex bono, `vasa aeris' pro exterioribus veris fidei ex bono, `vasa' enim sunt vera exteriora seu vera scientifica, n. 3068, 3079, et `aes' est bonum naturalis, n. 425, 1551; nisi sciretur quod `anima hominis' sit fides, non posset intelligi 10 quid significat `mercari cum anima hominis et cum vasis aeris': apud eundem, Omnis anima vivens quae reptat, quocumque venerint fluvii, vivet, unde fit piscis multus valde, qui veniunt eo aquae hae, et sanantur, xlvii 9;
ibi de novo templo, hoc est, de nova Ecclesia spirituali {24}a Domino, `anima vivens quae reptat' pro veris scientificis quae fidei, {25}'piscis inde multus' sunt scientifica, n. 40, 991, `fluvii' pro illis quae sunt intelligentiae, quae ex veris fidei, n. 2702, 3051; hic nec absque sensu interno sciretur quid foret {26}piscis multus ex eo quod fluvii illuc veniunt: apud Davidem, Salvum fac me, Deus, quia venerunt aquae usque ad animam meam, (x)Ps. lxix 2 [A.V. 1]:
et apud Jonam, Circumdederunt me aquae usque ad animam meam, ii 6 [A. V. 5]; `aquae' hic pro falsis, et quoque pro tentationibus quae fiunt per 11 injecta falsa, n. 705, 739, 756, 790, 8137, 8138, 8368: apud Jeremiam, Jehovah dixit, Num de gente, quae sicut haec, non sumpserit ultionem anima Mea? v 9, 29:
apud eundem, Castigationem admitte, Hierosolyma, ne avertatur anima Mea a te, ac redigam te in vastitatem, vi 8;
{27}'anima' cum de Domino, pro Divino Vero: apud Johannem, Secundus angelus effudit phialam suam in mare, factumque est sanguis sicut mortui, unde omnis anima vivens mortua est in mari, Apoc. xvi 3;
`mare' pro {28} scientificis in {29}complexu, n. 28, `sanguis' pro veris fidei ex bono, et in opposito sensu {30}pro veris fidei falsificatis et profanatis, n. 4735, (x)6978, 7317, 7326, inde `anima vivens' pro vita ex fide: apud Matthaeum, 12 Ne solliciti sitis animae vestrae quid esuri sitis, aut bibituri, vi (x)25;
`anima' pro {31}veris fidei, `edere et bibere' pro instrui in bono et vero fidei, in sensu enim interno agitur ibi de vita spirituali et de ejus nutricione: apud eundem, Quisquis vult invenire animam suam, perdet illam, et quisquis perdiderit animam suam propter Me, inveniet illam, x (x)39;
`anima' pro vita fidei qualis est credentibus, et in opposito sensu pro vita non fidei qualis est non credentibus: apud Lucam, In patientia vestra possidete animas vestras, xxi (x)19;
`possidere animas' pro illa quae sunt fidei et inde vitae spiritualis; similiter in perplurimis aliis locis. @1 After facultates$ @2 erunt$ @3 nam$ @4 i qui$ @5 constituant$ @6 at$ @7 vocantur spirituales in Maximo Homine seu coelo$ @8 constituant AI$ @9 ut$ @10 tribuitur Ipsi$ @11 i ac in opposito sensu ad malum et falsum,$ @12 amor enim$ @13 i fides$ @14 sic IT$ @15 In A a space is left for the following numbers, but none is inserted.$ @16 i illa quae$ @17 i sunt$ @18 i et$ @19 illum$ @20 ornaberis$ @21 rumpas$ @22 quae$ @23 vestrarum AI$ @24 Domini$ @25 inde piscis multus pro scientificis$ @26 quod piscis multus ex eo quod fluvii illuc venerint$ @27 ex anima, cum de Deo, est ex judicio veritatis, ita ex veritate, at ex corde est ex misericordia$ @28 i veris$ @29 communi$ @30 verum fidei falsificatum et prophanatum$ @31 vita$