9055.“以烙还烙”表如果存在于意愿内在部分中的任何爱与情感（被伤害）。这从“烙”的含义清楚可知，“烙”是指伤害或消灭爱之良善。之所以说“在意愿中”，是因为爱之良善属于意愿，而信之真理属于理解力（参看9050，9051节）。之所以说“意愿的内在部分”，是因为下文所说的“伤”表示对存在于意愿外在部分中的爱的一个方面的伤害或消灭。此处，和前文一样，所论述的主题是在内在人和外在人这二者中所造成的伤害，因为“眼”表示伤害理解力的内在部分，“牙”表示伤害外在部分；“手”表示伤害内在人中的真理的能力，“脚”表示伤害外在人中的能力，如前所示。因此，“灼”表示伤害内在人的意愿，“伤”表示伤害外在人的意愿。
人有一个内在意愿，一个外在意愿，正如他有其理解力的内在和外在部分（9050，9051节）一样。内在意愿在内在理解力所在的地方，外在意愿在外在理解力所在的地方，因为它们必须结合起来。事实上，真理在哪里，良善就在哪里；良善在哪里，真理就在哪里。没有良善的真理不是真理，没有真理的良善不是良善，因为良善是真理的本质存在，真理是良善的显现。人的理解力和意愿也一样，因为理解力致力于接受真理，而意愿则致力于接受良善。由此明显可知，当一个人正在重生时，主通过信之真理赋予他一个新的理解力，通过仁之良善赋予他一个新的意愿；这二者必须同在，并且必须结合在一起，好叫此人能重生。
“烙”表示伤害爱之良善的原因是，“火”表示爱（934，2446，4906，5071，5215，6314，6832，6834，6849，7324e，7575，7852节）；伤害爱之良善是从自我之爱中燃烧起来的恶欲。因为这种欲望被称为“焚烧或燃烧”（参看1297，5215节）。在以赛亚书中，“烙伤”也表示恶欲：
必有臭烂代替馨香，破裂代替腰带，光秃代替美发，麻衣系腰代替华服，烙伤代替美丽。（以赛亚书3:24）
这论及锡安的女儿，她表示属天教会，也就是处于对主之爱的教会（2362，6729节）；此处的“烙伤”是指源于自我之爱的恶欲。
凡不知道圣言中有一个内义的人，都以为本章（3:16-24）所提到的锡安女子的狂傲装饰表示这种装饰，并且由于锡安女子当中的这种装饰，犹太人和以色列人要受到惩罚，倒在剑下，如这一章（3:25，26）所说的。但事实与此完全不同。这些装饰表示教会的属灵和属天事物。凡阅读圣言的人，只要转向并思考先知书中提到“锡安”和“锡安女子”的经文，都能看出在圣言中，“锡安女子”不是指锡安的任何女子；他会由此看出“锡安女子”是指教会。
Potts(1905-1910) 9055
9055. Burning for burning. That this signifies if anything of the affection of love which is interiorly in the will, is evident from the signification of "burning," as being the injuring or extinction of the good of love. It is said "in the will," because the good which is of love is of the will, and the truth which is of faith is of the understanding (see n. 9050, 9051). That it signifies interiorly in the will, is because a "wound" (of which below) signifies the injury or extinction that belongs to love exteriorly in the will. For here, as in what precedes, the subject treated of is the injuries which are done in both the internal man and the external man, because the injuring of the interior understanding is signified by "the eye," and the injuring of the exterior understanding by "the tooth;" and the injuring of the power of truth of the internal man by "the hand," and the injuring of the power of the external man by "the foot;" as has been shown. Thus here the injuring of the will of the internal man is signified by "burning," and that of the external man by "wound." [2] Man has an internal will and an external will, as he has an internal and an external understanding (n. 9050, 9051). The internal will is where the internal understanding is, and the external will is where the external understanding is, because they must be conjoined. For where truth is, there is good; and where good is, there is truth; because truth without good is not truth, and good without truth is not good, for good is the being of truth, and truth is the coming-forth of good. The case is similar with the understanding and the will of man, for the understanding has been allotted to the reception of truth, and the will to the reception of good. Hence it is plain that when man is being regenerated, a new understanding is given him by the Lord by means of the truths of faith, and a new will by means of the good of charity; and that there must be both, and moreover that they must be conjoined, in order that man may be regenerated. [3] The reason why "burning" signifies the injuring of the good of love, is that by "fire" is signified love (n. 934, 2446, 4906, 5071, 5215, 6314, 6832, 6834, 6849, 7324, 7575, 7852), and the injuring of the good of love is concupiscence from the love of self (that this is called "burning," see n. 1297, 5215). Concupiscence is signified by "burning" also in Isaiah:
Instead of spice there shall be rottenness; and instead of a girdle a rent; and instead of curls baldness; and instead of a gown a girding of sackcloth; burning instead of beauty (Isa. 3:24);
speaking of the daughter of Zion, by whom is signified the celestial church, that is, the church which is in love to the Lord; "burning" here denotes the evil of concupiscence from the love of self. [4] He who does not know that there is an internal sense in the Word, believes that the proud ornaments of the daughters of Zion, mentioned in that chapter (verses 16-24), signify such ornaments, and that on account of such ornaments among the daughters of Zion, the Jewish and Israelitish people were punished and fell by the sword, as is said in the same chapter (verses 25, 26); but the case is very different. The spiritual and celestial things of that church are signified by those ornaments. That by "the daughter of Zion" is not meant in the Word any daughter of Zion, can be seen by everyone who reads the Word, provided he consults and considers the passages in the prophets where mention is made of "Zion" and of "the daughter of Zion," from which he will see that "the daughter of Zion" denotes the church.
Elliott(1983-1999) 9055
9055. 'Burning for burning' means if anything of love and affection present in the inward part of the will [is injured]. This is clear from the meaning of 'burning' as injuring or wiping out the good of love. The reason for saying 'in the will' is that the good of love belongs to the will, whereas the truth of faith belongs to the understanding, 9050, 9051. And the reason for saying 'the inward part' of the will is that 'wound', dealt with below, means an injuring or the wiping out of an aspect of love present in the outward part of the will. Here, as in the previous paragraphs, injuries done both in the internal man and in the external man are dealt with. For injuring the inner part of the understanding is meant by 'eye' and injuring the outer part by 'tooth', and injuring the power of truth in the internal man is meant by 'hand' and injuring the power in the external man by 'foot', as has been shown; thus injuring the will in the internal man is meant by 'burning' and injuring the will in the external man by 'wound'.
[2] A person has inward and outward parts of his will, just as he has inward and outward parts of his understanding, which are dealt with in 9050, 9051. The inward part of his will resides where the inward part of his understanding resides, and the outward part of his will resides where the outward part of his understanding resides. They must be joined together; for where truth resides, so does good, and where good resides, so does truth. Truth without good is not truth, and good without truth is not good. For good is the essential being (esse) of truth, and truth is the manifestation (existere) of good; and the situation with a person's understanding and his will is the same, in that the understanding is dedicated to receiving truth and the will to receiving good. From this it is evident that when a person is being regenerated the Lord gives him a new understanding through the truths of faith, and a new will through the good of charity, and that both must be present and also joined together if the person is to be regenerate.
[3] The reason why 'burning' means injuring the good of love is that love is meant by 'fire', 934, 2446, 4906, 5071, 5215, 6314, 6832, 6834, 6849, 7324 (end), 7575, 7852; and what injures the good of love is evil desire blazing up from self-love. For this desire is called 'burning', 1297, 5215. Evil desire is also meant by 'branding' in Isaiah,
Instead of fragrance there will be rottenness, and instead of a girdle, a falling apart, and instead of well-set hair, baldness, and instead of a robe, a girding of sackcloth, branding instead of beauty. Isa 3:24.
This refers to 'the daughter of Zion', by which the celestial Church, that is, the Church governed by love to the Lord, is meant, 2362, 6729. 'Branding' here is evil desire stemming from self-love.
[4] Anyone who does not know that there is an internal sense in the Word thinks that the proud adornments worn by the daughters of Zion as described in verses 16-24 of that chapter mean such adornments, and that because of such things among the daughters of Zion the Jewish and Israelite people were to be punished and - as said in verses 25, 26 - to fall by the sword. But the reality is altogether different from this. The spiritual and celestial beauties of the Church are what are meant by those adornments. It becomes clear to anyone who reads the Word that 'the daughter of Zion' is not used in the Word to mean the daughter of Zion, provided that he turns to and considers those places in the Prophets where Zion and the daughter of Zion are mentioned. From these he will see that the daughter of Zion is the Church.
Latin(1748-1756) 9055
9055. `Ustionem pro ustione': quod significet si aliquid affectionis quae amoris interius in voluntario, constat ex significatione `ustionis' quod sit laesio seu exstinctio boni amoris; quod dicatur in voluntario, est quia bonum quod amoris est voluntatis, {1}et verum quod fidei est intellectus n. 9050 9051; quod sit interius in voluntario, est {2}quia `vulnus,' de quo sequitur, significat laesionem seu exstinctionem quae amoris exterius in voluntario; agitur enim hic, ut in praecedentibus, de laesionibus quae fiunt (x) {3}tam in interno homine {3}quam in externo, nam laesio intellectus interioris significatur per `oculum' et exterioris per `dentem,' et laesio potentiae veri interni hominis per manum' (c)ac potentiae externi per `pedem,' ut ostensum est; ita hic laesio voluntarii interni hominis per `ustionem' et externi per 'vulnus'; est {4} homini voluntarium internum et externum, sicut est ei intellectuale 2 internum et externum, de quo n. 9050 9051; voluntarium internum est ubi intellectuale internum, et voluntarium externum est ubi intellectuale externum, nam conjuncta {5}erunt; ubi enim verum ibi est bonum, et ubi bonum ibi verum, nam {6}verum absque bono non est verum, et {7}bonum absque vero non est bonum; bonum enim est esse veri, {3}at verum est existere boni; cum intellectu et cum voluntate hominis similiter se habet, intellectus {8}enim dicatus est {9}receptioni veri, et voluntas (t)dicata est receptioni boni; inde patet quod, cum {10}regeneratur homo, detur ei a Domino novus intellectus per {11}vera fidei, et nova voluntas per {12}bonum charitatis, et quod {13}ambo erant, et quoque conjuncta, ut homo regeneratus sit. 3 Quod `ustio' significet laesionem boni amoris, est quia per `ignem' significatur amor, n. 934, 2446, 4906, 5071, 5215, 6314, 6832, 6834, 6849, 7324 fin., 7575, 7852, et laesio boni amoris est concupiscentia ex amore sui; quod haec dicatur {14}ustio, videatur n. 1297, 5215; {15}concupiscentia quoque significatur per `adustionem' apud Esaiam, Loco aromatis tabes erit, et loco cinguli discissio, et loco operis implexi calvities, et loco togae cinctura sacci, adustio loco pulchritudinis,iii 24;ibi de filia Zionis, per quam significatur Ecclesia caelestis, hoc est, Ecclesia quae in amore in Dominum est, n. 2362, 6729; `adustio' ibi est malum concupiscentiae {16}ex amore sui. 4 Qui non scit quod sensus internus in Verbo sit, credit quod superbi ornatus filiarum Zionis {17}in illo capite vers. 16-24 {18} memorati significent {19}tales, et quod propter {19}tales apud filias {20}Zionis populus {21}Judaicus et Israeliticus puniretur et caderet gladio, ut dicitur ibi vers. 25, 26; sed res prorsus aliter se habet; spiritualia et caelestia illius Ecclesiae sunt quae per ornatus illos significantur; quod non filia Zionis per `filiam Zionis' in Verbo intelligatur, cuivis qui legit Verbum, constare potest, modo consulat {22}et expendat loca apud prophetas ubi {23}Zion et filia Zionis nominantur, ex quibus visurus est quod filia Zionis sit Ecclesia. 1 at 2 d quia vulnus de quo sequitur sit exterius in illo i quia per vulnus, de quo sequitur, significetur laesio seu exstinctio affectionis quae exterius in voluntario @3 et$ @4 i enim$ @5 sunt$ @6 After bono$ @7 After vero$ @8 hominis$ @9 receptione$ @10 regeneretur$ @11 fidem$ @12 charitatem$ @13 simul erunt$ @14 adustio$ @15 hoc$ @16 quod est amoris sui$ @17 ibi$ @18 i ibi$ @19 talia$ @20 illas$ @21 Israeliticus et Judaicus$ @22 After nominantur$ @23 filia Zionis et ubi Zion$