9128.“若太阳已经升起照到他”表如果他从里面或更内在的层面清楚看到它，即看到正在进行的偷窃。这从“太阳升起”的含义清楚可知，“太阳升起”是指在光中被看到，因而是指它被清楚看到，在此是指良善或真理正被夺走，这由“偷”来表示（参看9125节）。“若太阳已经升起”之所以具有这种含义，是因为前一节所提到的“贼挖洞被抓”表示暗中夺走良善或真理，因而是指它没有被看到（9125节）。之所以说从“从里面或更内在的层面被看到”，是因为这种行为是被内在人看到的。
这是一个很重要的问题，故有必要说一说从里面或更内在的层面看见是什么意思。一个人在自己里面看见他所思所愿，因而所言所行是良善还是邪恶，因而是真理还是虚假。除非他从里面或更内在的层面看见，否则这是根本不可能的。从里面或更内在的层面看见就从外在人里面的内在人的视觉看见。这就像肉眼的视觉；肉眼无法看到在它里面的东西，只能看到在它外面的东西。这就是一个人如何看到自己里面的良善和邪恶。然而，一个人对此可能比别人看得更清楚，有些人则根本看不见。看见它的，是那些已经从主获得信与仁的生命之人，因为这生命是内在生命，或内在人的生命。这些人凭着信而处于真理，凭着仁而处于良善，故能看见自己里面的邪恶和虚假；因为凭良善能看见邪恶，凭真理能看见虚假，但反过来不行。原因是，良善和真理在天堂和天堂的光中；而邪恶和虚假在地狱和地狱的黑暗中。由此明显可知，那些沉浸于邪恶，并由此沉浸于虚假的人不可能看见良善或真理，甚至连他们自己里面的邪恶和虚假都看不见。因此，他们也不可能从里面或更内在的层面看见。
不过，要知道，从里面或更内在的层面看见就是从主看见；因为视觉的情况和存在的一切事物是一样的。任何事物都不是凭自己存在，而是凭先于或高于自己之物存在，因而最终凭最初和至高者存在。最初和至高者就是主。凡明白这一点的人也能明白，存在于一个人里面的生命的一切皆来自主；由于信和仁构成一个人最真实的生命，所以仁的一切和信的一切皆来自主。一个被赐予比其他人更大的思维和觉知能力的人也能由此明白，主看见存在于一个人里面的每一个事物，甚至最小的事物。然而，邪恶和虚假并非出自比它们自己更高的事物，而出自更低的事物。因此，他们并非出自主，而是出自世界；因为主在上，世界在下。因此，对那些沉浸于邪恶，并由此沉浸于虚假的人来说，内在人在上是关闭的，在下是敞开的。这就是为何他们以一种颠倒的方式来看待一切，即视世界为一切，视天堂为虚无。也正因如此，在天使看来，他们是颠倒的，脚朝上，头朝下。凡在地狱里的人都是这样。
Potts(1905-1910) 9128
9128. If the sun have risen upon him. That this signifies if he shall see it clearly from within, namely, the theft which is being committed, is evident from the signification of "the sun rising," as being to be seen in the light, thus clearly; here, that good and truth are taken away, which is signified by "theft" (see n. 9125). That "if the sun have risen" has this signification, is because by "the thief being caught while digging through" (mentioned in the preceding verse), is signified the taking away of good and truth in secret, thus when it is not seen (n. 9125). It is said "seen from within," because such a thing is seen by the internal man. [2] As this is an important matter, something shall be said about sight from within. A man sees in himself whether what he thinks and wills, and consequently what he says and does, is good or evil, and consequently whether it is true or false. This is quite impossible unless he sees from within. Seeing from within is seeing from the sight of the internal man in the external. The case is the same as with the sight of the eye: the eye cannot see the things which are within it, but only those which are outside of it. From this then it is that a man sees the good and the evil that are in himself. Nevertheless one man sees this better than another, and some do not see it at all. They who see it, are they who have received from the Lord the life of faith and charity, for this life is the internal life, or the life of the internal man. Such persons, being from faith in truth, and from charity in good, can see the evils and falsities in themselves; for evil can be seen from good, and falsity from truth; but not contrariwise. The reason is that good and truth are in heaven, and in its light; whereas evil and falsity are in hell, and in its darkness. From this it is evident that those who are in evil and thence in falsity cannot see the good and truth, nor even the evil and falsity, which are in themselves, consequently neither can they see from within. [3] But be it known that to see from within is to see from the Lord; for it is the same with sight as with everything that exists, in that nothing exists from itself, but from that which is prior to or higher than itself, thus finally from the First and Highest. The First and Highest is the Lord. He who apprehends this can also apprehend that everything of life with man is from the Lord; and that as charity and faith constitute the veriest life of man, everything of charity, and everything of faith, are from the Lord. He who excels others in the gift of thought and perception, can from this also apprehend that the Lord sees each and all things-even the most minute-that are with man. But evil and falsity do not come forth from what is higher than themselves; but from what is lower. Consequently they do not come forth from the Lord, but from the world; for the Lord is above, and the world is beneath. Wherefore with those who are in evil and thence in falsity, the internal man is closed above and open beneath. From this it is that they see all things upside down; the world as everything, and heaven as nothing. It is also for this reason that before the angels they appear upside down; with the feet upward, and the head downward. Such are all in hell.
Elliott(1983-1999) 9128
9128. 'If the sun has risen on him' means if he sees it clearly - the theft that is being committed - from a more internal level. This is clear from the meaning of 'the sun rising' as its being seen in light, thus its being seen clearly, at this point that good or truth is being taken away, meant by 'the theft', 9125. The reason why 'if the sun has risen' has this meaning is that 'the thief caught digging through', spoken of in the previous verse, means good or truth being taken away secretly, thus without its being seen, 9125. The reason for saying seen from a more internal level is that such an action is seen by the internal man.
[2] Since it is an important matter, something must be stated about what seeing from a more internal level implies. A person sees within himself whether what he thinks and intends, and consequently what he speaks and does, is good or bad, and therefore whether it is true or false. This is not at all possible unless the person sees from a more internal level. Seeing from a more internal level takes place when things are seen by the internal man within the external. This is like the sight of the eye; the eye cannot see things within itself, only those outside it. This then is how a person sees the good and the bad he has within himself. Nevertheless one person's sight of this is better than another's, and some have no sight of it whatever. The ones with sight of it are those who have received from the Lord the life of faith and charity; for this life is internal life or the life of the internal man. Because truth resides with these people by virtue of their faith, and good by virtue of their charity, they can see the evils and falsities present in themselves; for evil can be seen from good, and falsity can be seen from truth, but not the other way round. The reason for this is that good and truth are in heaven and the light of heaven, whereas evil and falsity are in hell and the darkness of hell. From this it is evident that those immersed in evil and as a result in falsity cannot see good or truth; they cannot even see the evil and falsity present within themselves. Nor consequently can they see from a more internal level.
[3] But it should be recognized that seeing from a more internal level is seeing from the Lord; for the situation with sight is the same as it is with everything that comes into being. Nothing brings itself into being; rather it springs from what is prior to or higher than itself, and so finally from the First and Highest. The First and Highest is the Lord. Anyone who understands this can also understand that all of the life present in a person comes from the Lord; and, since charity and faith constitute that most real life a person can have, that all of the charity and all of the faith come from the Lord. A person endowed with greater power of thought and perception than others can also understand from all this that the Lord sees every single thing, even the smallest things present in a person. Evil and falsity however do not spring into being from what is higher than themselves but from what is lower; consequently they do not spring from the Lord but from the world, since the Lord is above whereas the world is below. Therefore the internal man with those immersed in evil and as a result in falsity is closed above and open below. This is why they see all things in an upside down manner - the world as everything and heaven as nothing. They are also for this reason seen by angels to be upside down, feet upwards and head downwards. This is what all in hell look like.
Latin(1748-1756) 9128
9128. `Si exortus fuerit sol super eo': quod significet si viderit illud clare (c)ab interiore, nempe furtum quod fit, constat ex significatione `exoriri sol' quod sit videri in luce, ita clare, hic quod auferatur bonum et verum, quod per `furtum' significatur, (o)n. 9125; quod `si exortus fuerit sol' id significet, est quia per `furem deprehensum in perfossione,' de quo in versu priore, significatur ablatio boni et veri in occulto, ita cum non videtur, n. 9125; quod dicatur {1} videri ab interiore, est quia tale ab homine interno videtur. [2] {2} Quia interest, dicetur quomodo se habet cum visu ab interiore: homo videt apud se num bonum aut malum sit, proinde num verum aut falsum quod cogitat et vult, ac inde quod loquitur et facit; hoc fieri nequaquam potest nisi homo videat ab interiore; videri ab interiore est a visu interni hominis in externo; se habet hoc sicut cum visu oculi; oculus non videre potest quae in se sunt sed quae extra se; inde nunc est quod homo videat bonum et malum quae in se sunt; sed usque unus homo hoc videt melius quam alter, et aliqui hoc prorsus non vident; qui id {3} vident sunt qui vitam fidei et charitatis acceperunt a Domino, nam haec vita est vita interna seu vita interni hominis; illi quia ex fide in vero sunt et ex charitate in bono, videre possunt mala et falsa quae apud se (o)sunt, nam ex bono videri potest malum, et ex vero falsum, non autem vicissim; causa est quia bonum et verum est in caelo et {4} in ejus luce, at malum et falsum est in inferno et in ejus tenebris; inde patet quod qui in malo et inde in falso sunt non (t)possint videre bonum et verum, et ne quidem malum et falsum quae apud se sunt, consequenter nec hi possunt videre ab interiore. [3] Sed sciendum quod videre ab interiore sit videre a Domino; nam cum visu se habet, sicut cum omni re existente, quod nihil existat a se sed a priore (o)seu superiore se, ita tandem a primo ac supremo {5}; primus et supremus est Dominus; qui hoc capit etiam capere potest quod omne vitae apud hominem sit a Domino; et quia charitas et fides facit ipsissimam vitam hominis, quod omne charitatis et omne fidei sit a Domino; qui pollet dote cogitandi et percipiendi prae aliis, is quoque exinde capere potest quod Dominus videat omnia et singula, usque ad singularissima quae apud hominem. (s)At malum et falsum non a superiore se existunt sed ab inferiore, consequenter non existunt a Domino sed a mundo, Dominus enim est supra et mundus est infra; quapropter internus homo apud illos qui in malo et inde falso sunt clausus est supra et apertus infra; inde est quod illi videant omnia `inverse', mundum ut omne (c)et caelum ut nihil; apparent etiam ideo coram angelis inversi, pedibus sursum et capite deorsum; tales sunt omnes in inferno.(s) @1 d dicatur i sit$ @2 i sed$ @3 hoc$ @4 i ibi est$ @5 seu, quod idem, quod nihil existat a se, sed a superiori se, ita tandem a supremo$