9057.“以打还打”表如果理解力中的任何情感被消灭或伤害。这从“打”的含义清楚可知，“打”是指消灭或伤害理解力中的情感，也就是对真理的情感。在原文，“打”是用一个表示血淤或血污所造成的青肿的词来表达的；“血”在内义上是指源于爱之良善的信之真理，在反面意义上表示被歪曲和亵渎了的真理（参看4735，6978，7317，7326节）。因此，“打”是指被伤害或消灭的真理。在一些经文（启示录9:20；11:6；15:1，6，8；16:21；18:8；以及耶利米书30:12，14，17；以西结书7:2；撒迦利亚书14:12-15；诗篇38:5）中，“打”或“灾”具有同样的含义；在路加福音（10:30-35），经上谈到一个人落在强盗手中，他们把他打了个半死；又谈到一个撒玛利亚人“包扎了他的伤处”，倒上油和酒，扶他骑上自己的牲口，把他带到一个客栈。
理解圣言内义的人就能知道为何主说撒玛利亚人“包扎了伤处，倒上油和酒，扶他骑上自己的牲口”。因为“撒玛利亚人”在内义上表示一个处于对真理的情感的人；“包扎伤处”表示当这种情感被伤害时，对它的医治；“倒上油和酒”表示引入爱之良善和信之良善；“扶他骑上自己的牲口”表示用他自己的理解力来支持他。因此，这些话描述了对邻之仁，为了世人的利益以一种属世的方式，为了天上天使的利益以一种属灵的方式；在字义上是以一种属世的方式，在内义上是以一种属灵的方式。“撒玛利亚人”是指一个处于对真理的情感的人，原因是，在圣言中，“撒玛利亚人”表示这种情感。“油”表示爱之良善（参看886，3728，4582节）；“酒”表示信之良善（1798，6377节）；“牲口”是指理解力（2761，2762，2781，3217，5321，5741，6125，6401，6534，7024，8146，8148节）。主以这种方式说话；但很少有人明白；因为他们以为祂提及这类细节，只是为了编一个寓言故事。但在这种情况下，它们就不是来自神的话。来自神的话都含有诸如属于主、天堂和教会的那类事物在里面，并且在每个微小细节，或说一点一划上都是这样（参看9049e节）。
Potts(1905-1910) 9057
9057. Blow for blow. That this signifies if anything of affection in the intellectual be extinguished or injured, is evident from the signification of "a blow," as being the extinction or injuring of affection in the intellectual, that is, of the affection of truth. In the original tongue "blow" is expressed by a term which signifies the black and blue from a collection of blood or of bloody matter, and in the internal sense "blood" denotes the truth of faith from the good of love, and in the opposite sense, truth falsified and profaned (see n. 4735, 6978, 7317, 7326); consequently "blow for blow" denotes truth injured or extinguished. This is also signified by the "blows" (or "plagues") in Revelation 9:20; 11:6; 15:1, 6, 8; 16:21; 18:8; also in Jeremiah 30:12, 14, 17; 50:13; in Zechariah 14:12-15; in David, Ps. 38:5; and in Luke 10:30-35, in the parable of him that fell among thieves, who inflicted blows on him and left him half dead; and it is said that a Samaritan "bound up his blows," pouring in oil and wine, and set him on his own beast, and brought him to an inn. [2] He who understands the internal sense of the Word is able to know why it was said by the Lord that the Samaritan "bound up the blows, poured in oil and wine, and set him on his own beast." For by "the Samaritan" in the internal sense is meant one who is in the affection of truth, by "binding up the blows" is signified the healing of this affection when injured, by "pouring in oil and wine" is signified the good of love and the good of faith, and by "setting him on his own beast" is signified uplifting him by virtue of his own intellectual. Thus by these words is described charity toward the neighbor; naturally for man in the world, and spiritually for the angels in heaven; naturally in the sense of the letter, and spiritually in the internal sense. The reason why a "Samaritan" denotes one who is in the affection of truth, is that "Samaritan" in the Word signifies this affection (that "oil" denotes the good of love, see n. 886, 3728, 4582; also that "wine" denotes the good of faith, n. 1798, 6377; and that "a beast of burden" denotes the intellectual, n. 2761, 2762, 2781, 3217, 5321, 5741, 6125, 6401, 6534, 7024, 8146, 8148). In this manner spoke the Lord; but few apprehend this, for they believe that such things were said merely for the sake of giving the parable the connection of a narrative; but in this case they would not be words from the Divine. All words from the Divine have within them such things as belong to the Lord, heaven, and the church, and this is the case in every jot (see above, n. 9049).
Elliott(1983-1999) 9057
9057. 'Blow for blow' means if anything of affection in the understanding is wiped out or injured. This is clear from the meaning of 'blow' as the wiping out or injuring of affection in the understanding, that is, of affection for truth. 'Blow' is expressed in the original language by a word that means a bruise resulting from a gathering of blood or corrupted blood; and 'blood' in the internal sense is the truth of faith derived from the good of love and in the contrary sense truth that has been falsified and rendered profane, 4735, 6978, 7317, 7326. 'A blow' therefore is truth that has been injured or wiped out. 'Blows' or 'plagues'a have the same meaning in Revelation 9:20; 11:6; 13:12; 15:1, 6, 8; 16:21; 18:8; also in Jeremiah 30:12, 14, 17; Ezekiel 7:2; Zechariah 14:12-15; Psalm 38:5; and in Luke 10:30-35, where it speaks about the one who fell among thieves, who inflicted blows on him, and left him half dead, and about a Samaritan who bandaged his blows, poured in oil and wine, lifted him onto his own animal, and brought him to an inn.
[2] A person with an understanding of the internal sense of the Word can know why the Lord said that a Samaritan bandaged the victim's blows, poured in oil and wine, and set him on his own animal. In the internal sense 'a Samaritan' means someone with an affection for truth; 'bandaging blows' means healing that affection when it has been injured; 'pouring in oil and wine' means introducing the good of love and the good of faith; and 'lifting onto his animal' means supporting with his own power of understanding. Thus those words were used to describe charity towards the neighbour, in a natural way for the benefit of people in the world and in a spiritual way for the benefit of angels in heaven - in a natural way in the sense of the letter, and in a spiritual way in the internal sense. The reason why 'a Samaritan' is someone with an affection for truth is that in the Word 'Samaria' means that affection. For the meaning of 'oil' as the good of love, see 886, 3728, 4582; of 'wine' as the good of faith, 1798, 6377; of 'an animal' as the power of understanding, 2761, 2762, 2781, 3217, 5321, 5741, 6125, 6401, 6534, 7024, 8146, 8148. The Lord spoke in this manner, but few understand it; for they think that such details were mentioned by Him merely in order to make up some story that was a parable But in that case they would not be words from God. Words from God all hold within themselves such things as tell of the Lord, of heaven, and of the Church, in every tiny detail, see above in 9049 (end).
Latin(1748-1756) 9057
9057. `Plagam pro plaga': quod significet si aliquid affectionis in intellectuali, nempe {1}quae exstinguuntur seu laeduntur, constat ex significatione `plagae' quod sit exstinctio seu laesio affectionis in intellectuali, hoc est, affectionis veri; `plaga' in lingua {2}originali exprimitur per vocem quae significat livorem ex collectione sanguinis {3}vel saniei, et `sanguis' in sensu interno est verum fidei ex bono amoris, et in opposito (d)sensu est verum falsificatum ac profanatum, n. 4735, (x)6978, 7317, 7326; inde `plaga' est verum laesum seu exstinctum; hoc etiam significatur per `plagas' {4}in Apocalypsi ix 20, (x)xi 6, xiii (x)12, xv 1, 6, 8, xvi 21, xviii 8; tum per `plagas' apud Jeremiam xxx 12, 14, 17; {5}apud Ezechielem vii 2; apud Sachariam xiv 12-15; apud Davidem Ps xxxviii 6 [A.V. 5]; apud Lucam x 30-35, ubi agitur de illo qui incidit in latrones, qui inflixerunt ei plagas, et reliquerunt semimortuum; et quod Samarita obligaverit plagas ejus, infuderit oleum et vinum, sustulerit illum super jumentum suum, et duxerit in diversorium {6}; qui sensum internum Verbi intelligit scire potest cur 2 a Domino dictum sit quod Samarita obligaverit plagas, infuderit oleum et vinum, et sustulerit super jumentum suum; per `Samaritam' enim in eo sensu intelligitur qui in affectione veri {7}, per `obligare plagas' significatur sanatio laesae illius affectionis, per `infundere oleum et vinum' significatur bonum amoris et bonum fidei, et per `tollere super jumentum' significatur sublevare ex suo intellectuali; ita per illa verba descripta est (x)charitas erga proximum, naturaliter pro homine in mundo et spiritualiter pro angelis in caelo, naturaliter in sensu litterae et spiritualiter in sensu interno; quod `Samarita' sit qui in affectione veri, est quia `Samaria' illam affectionem in Verbo significat; quod `oleum' sit bonum amoris, videatur n. 886, 3728, 4582, {8} quod `vinum' sit bonum fidei, n. 1798, (x)6377, {9}quod `jumentum' sit intellectuale, n. 2761, 2762, 2781, 3217, 5321, 5741, 6125, 6401, (x)6534, 7024, 8146, 8148; (m)ita Dominus locutus est, sed pauci hoc capiunt, credunt enim talia dicta esse solum (x)parabolam historice concinnandi causa; sed ita forent verba non ex Divino; verba ex Divino omnia in se habent talia quae Domini sunt, quae caeli, et quae Ecclesiae, et hoc in unaquavis iota, videatur supra n. 9049 fin.(n) @1 quod exstinguitur seu laeditur IT$ @2 Hebraea$ @3 seu$ @4 similiter ac per plagas written above in Apocalypsi$ @5 Apud Ezechielem vi 2 1, Apud Eundem l 13 T$ @6 i et curam ejus habuerit$ @7 i est$ @8 i et$ @9 oA, but to be found in an earlier deleted draft.$