908、“所有肉体中凡与你在一起的野兽”表示在该教会成员里面活过来的一切。这从以下事实清楚可知：“野兽”论及挪亚，就是现已重生的该教会成员，显然也论及接下来的事物，即“飞鸟、牲畜和爬行物”，因为经上说“所有肉体中凡与你在一起的野兽，就是飞鸟、牲畜和一切爬在地上的爬行物”。在原文，严格来说，用于“野兽”的这个词表示生命或活物；但在圣言中，它既用来表示活物，也用来表示某种意义上并非活着的事物，或野兽。因此，人若不知道圣言的内义，有时不明白是什么意思。这个词具有双重含义的原因在于，上古教会成员在主面前谦卑地承认自己不是活的，甚至不如牲畜，不过是野兽，因为他知道，人就自己或自我而言，就是这样。所以，这同一个词既表示活物，也表示野兽。
它表示活物，这一点明显可见于诗篇：
你的野兽将住在其中（即神的产业中）。神啊，你必以你的良善使困苦人强健。（诗篇68:10）
此处由于他将住在神的产业中，所以“野兽”只表示重生之人，因而如此处的情形，表示这人里面的活物。又：
森林中的一切野兽都是我的，千山上的牲畜也是我的；山中的一切飞鸟，我都知道；我田野的野兽与我同在。（诗篇50:10-11）
此处“我田野的野兽与我同在”，也就是与神同在，表示重生之人，因而表示他里面的活物。以西结书：
空中所有的飞鸟都在它的枝子上搭窝，田野所有的野兽都在它的枝条下生产。（以西结书31:6）
这段经文论及属灵教会的形成，或将该教会描述为一株植物，所以这个词语表示该教会成员里面的活物。何西阿书：
当那日，我必与田野的野兽和空中的飞鸟立约。（何西阿书2:18）
这论及那些将要重生的人，约是与他们立的。事实上，“野兽”完全表示“活物”，甚至就连以西结所看到的基路伯或天使也被称为“四个野兽或活物”（以西结书1:5，13-15，19；10:15）。
在圣言中，“野兽”在反面意义上表示非活物，或凶猛的野兽，这一点从大量经文明显看出来。仅引用以下经文来证实这一点。诗篇：
不要将你斑鸠的灵魂交给野兽。（诗篇74:19）
西番雅书：
这城何竟荒凉，成为野兽躺卧之地。（西番雅书2:15）
以西结书：
他们必不再作列族的掠物，地上的野兽也不再吞吃他们。（以西结书34:28）
又：
空中的一切飞鸟都要宿在它的废墟上；田野的一切野兽都要卧在它的枝条下。（以西结书31:13）
何西阿书：
在那里，我必像狮子吞灭他们；田野的野兽必撕裂他们。（何西阿书13:8）
以西结书：
我已将你给地上野兽、空中飞鸟作食物。（以西结书29:5）
这种用法经常出现。此外，犹太人因只停留于字义，将“野兽”理解为一头野兽，将“飞鸟”理解为一只飞鸟，故不想知道圣言的内层事物，更不愿承认它们，从而接受教导。事实上，他们自己就是如此残忍、如此野蛮的动物，以致他们不喜欢埋葬在战场上杀死的敌人，而是喜欢将他们暴尸荒野，任飞禽、野兽吞食。这些事也表明野兽人是什么样。
New Century Edition
Cooper(2008,2013)
[NCE]908. The symbolism of every wild animal that is with you, of all flesh, as everything that was alive in the people of this church can be seen from this: The wild animal refers to a quality in Noah, or in other words, in the people of this church, now that they had regenerated. And it plainly looks ahead to the bird, beast, and creeping thing, since it says, "every wild animal that is with you, of all flesh, including the bird and the beast and every creeping thing creeping on the earth."
The word for wild animal in the original language strictly means life or a living thing, yet in the Word it means not only a living thing but also a relatively nonliving thing: a wild animal.{*1} (You can see why those who do not grasp the Word's inner sense will sometimes be at a loss as to its meaning.) The reason the word means both living and nonliving is that the people of the earliest church, in humbling themselves before the Lord, confessed that they were nonliving, were not even good animals but wild beasts. They knew intimately that this is what humans are, viewed in themselves or as independent creatures. So the same word means both a living thing and a wild animal.
[2] The meaning of a wild animal as a living thing is evident in David:
Your wild animal will live in it [God's inheritance].{*2} You will strengthen the wretched person with your goodness, God. (Psalms 68:9-10)
The wild animal, because it will live in God's inheritance, simply means a regenerate person and consequently, as here, a living quality in such a person. In the same author:
Every wild animal of the forest is mine, the beasts on mountains of thousands. I know every bird of the mountains, and the wild animal of my field is with me. (Psalms 50:10-11)
The wild animal of the field "with me," that is, with God, also{*3} stands for a regenerate person and so for the living qualities in that person. In Ezekiel:
In its branches nested every bird of the heavens, and under its branches bred every wild animal of the field. (Ezekiel 31:6)
This passage describes the spiritual church as a plant, so the phrase stands for the living qualities in the people of that church. In Hosea:
I will strike a pact on that day with the wild animal of the field and with the bird in the heavens. (Hosea 2:18)
This is about people regenerating, with whom a pact will be struck. So strong is the meaning of a wild animal as a living thing that even the guardian beings or angels seen by Ezekiel are called four "wild animals" (Ezekiel 1:5, 13-14, 15, 19; 10:15).
[3] The fact that a wild animal in the Word is taken in the opposite sense of a nonliving thing, or a savage creature, can be seen in many places. Let these alone serve for proof. In David:
Do not hand the soul of your turtledove over to the wild animal. (Psalms 74:19)
In Zephaniah:
The city became a wasteland, a lair for the wild animal. (Zephaniah 2:15)
In Ezekiel:
They will no longer be plunder for the nations, and the wild animal of the land will not eat them. (Ezekiel 34:28)
In the same author:
On its wreckage will live every bird of the heavens, and among its branches will stand every wild animal of the field. (Ezekiel 31:13)
In Hosea:
I will devour them there like a lion; the wild animal of the field will rip them apart. (Hosea 13:8)
In Ezekiel:
... given to the wild animal of the land and to the bird in the heavens as food ... (Ezekiel 29:5)
This phrase recurs often.{*4} The Jews stuck exclusively to the literal meaning, understanding a wild animal as a wild animal and a bird as a bird, unwilling to see (much less acknowledge) any deeper content in the Word or to learn about it. As a result, they were so cruel, so feral, that they found pleasure in refusing to bury enemies killed in battle, leaving the bodies out to be eaten by the birds and wild animals.{*5} This also demonstrates clearly what a wild animal a human being is.
Footnotes:
{*1} For the Hebrew word in question, see note 1 in 774. [RS]
{*2} The bracketed gloss here is Swedenborg's. [LHC]
{*3} Swedenborg says "also" here because the word for "wild animal" in this particular phrase in Psalms 50:11 (זִיז [zîz]) is not the one that he has translated as "wild animal" elsewhere, not even in the phrase "every wild animal of the forest" in the first part of the quote, from verse 10. He is in effect saying, "This second word for ‘wild animal' is just as much a symbol for the regenerate person as is the other word for ‘wild animal' previously quoted." [LHC, RS]
{*4} The unmentioned substance, in the passage just quoted, that is threatened to be given as food to "the wild animal" and "the bird" is human flesh. For other passages that mention corpses becoming food for wild animals and birds, see, for example, Deuteronomy 28:26; Psalms 79:2; Jeremiah 7:33; Ezekiel 34:5, 8. [LHC]
{*5} The Bible gives no instances in which Jews themselves deny anyone burial, though such denial is often the subject of warning and prophecy. See note 4 in 908. [JSR]
Potts(1905-1910) 908
908. Every wild animal that is with thee of all flesh. That this signifies all that was made living in the man of this church, is evident from the fact that "wild animal" is predicated of Noah, or of the man of this church, now regenerated, and manifestly refers to what follows, namely, fowl, beast, and creeping thing; for it is said, "every wild animal that is with thee of all flesh, as to fowl, and as to beast, and as to every creeping thing that creepeth upon the earth." The word in the original tongue here rendered "wild animal" signifies properly life, or what is living; but in the Word it is used both for what is living and for what is as it were not living, or a wild animal; so that unless one knows the internal sense of the Word, he is sometimes unable to see what is meant. The reason of this twofold meaning is that the man of the Most Ancient Church, in his humiliation before the Lord, acknowledged himself as not living, not even as a beast, but only as a wild animal; for those people knew man to be such when regarded in himself, or in what is his own. Hence this same word means what is living, and also means "wild animal." [2] That it means "what is living" is evident in David:
Thy wild animal shall dwell therein [that is, in God's inheritance]; Thou, O God, wilt confirm the poor with Thy good (Ps. 68:10). Here by "wild animal" because he shall dwell in the inheritance of God, no other is meant than the regenerated man; and so here, as in the verse we are considering, what is living in this man is meant. Again:
Every wild animal of the forest is Mine, and the beasts upon the mountains where thousands are; I know all the fowls of the mountains, and the wild animals of My field are with Me (Ps. 50:10-11). Here "the wild animals of My field with Me" or with God, denote the regenerated man, thus what is living in him. In Ezekiel:
All the fowls of the heavens made their nests in his boughs, and under his branches all the wild animals of the field brought forth (Ezek. 31:6), where the spiritual church is signified, as implanted, and what is living, in the man of that church. In Hosea:
In that day will I make a covenant for them with the wild animal of the field and with the fowl of the heavens (Hos. 2:18),where those who are to be regenerated are meant, with whom a covenant is to be made. Indeed, so fully does "wild animal" signify "what is living" that the cherubim, or angels, seen by Ezekiel, are called the "four wild animals" or "living creatures" (Ezek. 1:5, 13-15, 19; 10:15). [3] That "wild animal" in the opposite sense is taken in the Word for what is not living, is evident from many passages, of which only the following will be cited, for confirmation. In David:
O deliver not the soul of Thy turtle-dove unto the wild animal (Ps. 74:19). In Zephaniah:
How is the city become a desolation, a place for wild animals to lie down in (Zeph. 2:15). In Ezekiel:
And they shall no more be a prey to the nations, neither shall the wild animal of the earth eat them (Ezek. 34:28). Again:
Upon his ruin all the fowl of the heavens shall dwell, and every wild animal of the field shall be upon his branches (Ezek. 31:13). In Hosea:
There will I consume them like a lion; the wild animal of the field shall tear them (Hos. 13:8). In Ezekiel:
I have given thee for meat to the wild animals of the earth, and to the fowl of the heaven (Ezek. 29:5), an expression often occurring. And since the Jews remained in the sense of the letter only, and understood by "wild animal" a wild animal, and by "fowl" a fowl, not knowing the interior things of the Word, nor having any willingness to acknowledge them and so to be instructed, they were so cruel and such wild animals that they found their delight in not burying enemies killed in battle, but exposing them to be devoured by birds of prey and wild beasts; which also shows what a wild animal man is.
Elliott(1983-1999) 908
908. 'Every wild animal of all flesh that is with you' means everything that has been made living within the member of this Church. This is clear from the fact that 'wild animal' refers to Noah, the member of this Church who has now been regenerated, and plainly has reference to the things that follow, namely to 'birds, beasts, and creeping thing that creeps', for the words used are 'every wild animal of all flesh that is with you - birds, and beasts, and every creeping thing that creeps over the earth'. In the original language the word for wild animal strictly speaking means life or that which is living; but when used in the Word it means not only that which is living but also that which in one sense is not living, or a wild animal. Consequently unless a person is acquainted with the internal sense of the Word he cannot always know what is meant. The reason it carries both meanings is that the member of the Most Ancient Church, in humiliating himself before the Lord, acknowledged that he himself was not living, not even a domestic beast, but an animal living in the wild, for he knew that man is such when regarded in himself or as to the proprium. Consequently the same word means that which is living and also means a wild animal.
[2] As to its meaning that which is living, this is clear in David,
Your wild animals will dwell in it (the inheritance of God); You, O God, will strengthen the needy with Your goodness. Ps 68:10.
Here, because he is to dwell in the inheritance of God, nothing else is meant by 'wild animal' than a regenerate person, and so, as is the case here, that which is alive in him. In the same author,
Every wild animal of the forest is mine, beasts on mountains of thousands; I know every bird of the mountains, and the wild animal of My field is with Me. Ps 50:10, 11.
Here too 'wild animal of the field with Me', that is, with God, stands for a regenerate person and so for things with him that are alive. In Ezekiel,
In its branches all the birds of the aira made their nests, and under its branches every wild animal of the field gave birth. Ezek 31:6.
This refers to the formation of the spiritual Church and so stands for things with the member of the Church that are alive. In Hosea,
I will make a covenant on that day with the wild animals of the field and with the birds of the air.a Hosea 2:18.
This refers to people who are to be regenerated, with whom a covenant is to be made. Indeed the application of 'wild animal' to that which is alive extends even to the cherubs or angels seen by Ezekiel being called four wild animals, in Ezek 1:5, 13-15, 19; 10:15.
[3] That 'wild animal' in the contrary sense stands in the Word for that which is not alive, or a fierce wild animal, is clear from many places. Let just the following examples serve to confirm the point: In David,
Give not the soul of Your turtle dove to the wild animal. Ps 74:19.
In Zephaniah,
The city has become a desolation, a place for the wild animal to lie down in. Zeph. 2.15.
In Ezekiel,
They will no more be a prey to the nations, and the wild animal of the land will not devour them. Ezek 34:28.
In the same prophet,
Upon its ruin will dwell every bird of the air,a and on its branches will be every wild animal of the field. Ezek 31:13.
In Hosea,
There I will devour them like a lion, the wild animals of the field will tear them apart. Hosea 13:8.
In Ezekiel,
To the wild animal of the earth, and to the birds of the aira have I given [you] for food. Ezek 19:5.
The usage recurs fairly often. Moreover since the Jews were confined solely to the sense of the letter, and understood wild animal by 'wild animal' and bird by 'bird', they did not wish to know of, still less acknowledge, the inner contents of the Word, and so receive instruction. Indeed they themselves were so cruel, and such wild animals, that they took delight in not burying enemies they had slain in battle and in exposing them to be devoured by birds and by wild animals. These things also show what a wild animal man is.
Latin(1748-1756) 908
908. Quod 'omnis fera quae tecum de omni carne' significet omne vivificatum apud hominem hujus Ecclesiae, constat inde quod 'fera' praedicetur de Noaho seu de homine hujus Ecclesiae nunc regenerato et spectat manifeste sequentia, ut 'avem, bestiam et reptile repens,' nam dicitur 'omnis fera quae tecum de omni carne, quoad avem, et quoad bestiam, et quoad omne reptile repens super terra': ipsa vox fera {1} in lingua originali significat proprie vitam seu vivum; sed in Verbo non solum vivum sed etiam quasi non vivum seu feram quare nisi quis internum sensum Verbi novit, quandoque non scire potest quid significatur; causa quod utrumque significet, est quod homo Antiquissimae Ecclesiae in humiliatione sui coram Domino agnoverit se pro non vivo, ne quidem pro bestia sed pro fera, novem enim quod talis est homo in se aut in suo proprio spectatus; inde eadem vox significat vivum et significat feram. [2] Quod vivum, constat apud Davidem, Fera tua habitabunt in ea (hereditate Dei); confirmabis bono Tuo miserum, Deus, Ps. lxviii 11 [A.V. 10];ubi per 'feram,' quia habitabit in hereditate Dei, non aliud quam homo regeneratus, ita sicut hic, vivum apud illum, intelligitur; apud eundem, Mihi omnis fera silvae, bestiae in montibus millium; novi omnem avem montium, et fera agri Mei Mecum, Ps. 1 10, 11;
ubi 'fera agri Mecum' seu cum Deo, etiam pro regenerato, ita pro vivis apud eum; apud Ezechielem, In ramis ejus nidificarunt omnis avis caelorum, et sub rami ejus genuerunt omnis fera agri, xxxi 6;
ubi de Ecclesia spirituali plantata, ita pro vivis apud hominem Ecclesiae apud Hosheam, Feriam foedus in die illo cum fera agri, et cum ave caelorum ii 18;
ibi de regenerandis, cum quibus 'foedus' pangendum: immo in tantum 'fera' significat vivum, ut cherubi seu angeli visi Ezechieli appellentur quatuor ferae, Ezech. i 5, 13-15, 19; x 15. [3] Quod 'fera' in contrario sensu pro non vivo seu pro immani fera in Verbo accipiatur, ex multis locis constat; solum haec pro confirmatione sint; apud Davidem;
Ne des ferae animam turturis Tui, Ps. lxxiv 19:
apud Zephaniam, Urbs facta est in desolationem, in cubile ferae, ii 15: apud Ezechielem, Non erunt amplius praeda gentibus, et fera terrae non comedet eos, xxxiv 28:
apud eundem, Super ruina ejus habitabunt omnis avis caelorum, et ad ramos ejus erunt omnis fera agri xxxi 13:
apud Hosheam, Consumam eos ibi, sicut leo, fera agri diffindet eos, xiii 8:
apud Ezechielem, Ferae terrae, et avi caelorum dari in cibum, xxix 5;
quod saepius occurrit: et quia Judaei in sensu litterae solum manebant, et per 'feram' intelligebant feram et per 'avem' avem, nec interiora Verbi scire, minus agnoscere, volebant, et sic instrui, etiam tam crudeles et tales ferae erant, ut jucundum suum perceperint in eo quod hostes proelio occisos non sepelirent, sed exponerent avibus et feris devorandos; ex quibus etiam constare potest qualis fera homo est. @1 Heb. [ ](hayah)$