9144.“烧着了荆棘”表蔓延至虚假。这从“烧着”和“荆棘”的含义清楚可知：“烧着”当论及由对邪恶的情感所产生的怒气时，是指蔓延，从而点燃；“荆棘”是指虚假，如下文所述。必须先说一说此处是何情形。在一个人里面或说与一个人同在的爱就是他的生命之火（参看9055节）。邪恶的爱，即对自我和世界的爱，就是吞噬的火；因为它们吞噬属于生命本身的良善和真理。这些火构成人之意愿的生命，而这些火发出的光则构成其理解力的生命。只要邪恶的火被关在意愿中，理解力就住在光中，从而能辨别何为良善与真理。但是，当这些火将它们的光倾注到理解力中时，之前的光就被驱散，此人对何为良善与真理的辨别力就变得昏暗。这种情况会随着对自我和世界的爱越来越占据主导地位而变得更糟；直到最后这些爱的扼杀并熄灭一切真理，连同一切良善。
当这些爱受到攻击时，火就从意愿迸发出来进入理解力，并在那里点起一团火焰。这团火焰就是那被称为“怒气”的。这就是为何当一个人发怒时，人们就说他“火冒三丈”、“发火”、“上火”。这火焰攻击存在于理解力中的真理和良善，不仅隐藏它们，还吞噬它们。此外（这是一个奥秘），当这邪恶之火从意愿迸发出来进入理解力时，后者就从上面关闭，从下面打开；也就是说，在它看向天堂的地方关闭，在它看向地狱的地方打开。
正因如此，当一个恶人生气发火时，产生火焰的邪恶和虚假就会流入进来。此处的情形就像体内的一根纤维，它若被针尖刺伤，就会立刻缩回去并闭合，从而防止伤口加深，并伤害它根本上的生命。此外，当虚假以可见的形状来呈现时，它显为尖锐之物。一个恶人发怒时的状态也类似于一点火就喷发为火焰的烟雾；因为存在于理解力中的由邪恶所产生的虚假就像烟，怒气就像点燃的烟。它们也相互对应，故在圣言中，“烟”表示虚假，其“火焰”表示怒气，如在大卫诗篇：
从祂鼻孔有烟上腾；从祂口中有火喷出，连炭也因祂着起来。（诗篇18:8）
以赛亚书：
邪恶像火焚烧，吞灭荆棘和蒺藜，点燃森林中缠绕的树枝；因万军之耶和华的烈怒，它们就成为烟柱，旋转上腾。（以赛亚书9:18-19）
此处“烟”是指虚假，当它被点燃时，就是产生怒气。“烟”是指虚假（参看1861节）。
由此可见，“火若发出，烧着了荆棘，禾捆、站着的庄稼都烧尽了”表示什么，即：如果对邪恶的情感爆发为怒气，蔓延至属于恶欲的虚假，并吞噬信之真理和良善。凡进行思考的人都能看出，制定这条律法必有某个隐藏在里面，并未显明的原因。因为没有哪个地方会为了火烧着了荆棘，并由此烧尽了禾捆或站着的庄稼而制定一条律法；这种情况是极为罕见的。而邪恶和怒气之火抓住并点燃欲望的虚假，由此吞噬教会的真理和良善，这却是每天都发生的事。
“荆棘”是指欲望的虚假，这一点从以下经文明显看出来。以赛亚书：
荆棘蒺藜必长在我百姓的地上。（以赛亚书32:13）
“地”是指教会；“荆棘蒺藜”是指虚假和源于它们的邪恶。同一先知书：
至于你们的灵，火要吞灭你们。这百姓要被烧成石灰；又像被割下的荆棘，在火中焚烧。（以赛亚书33:11-12）
“在火中焚烧的荆棘”是指爆发为火焰并吞噬真理和良善的虚假。
以西结书：
必不再向以色列家作刺人的荆棘、使人痛苦的蒺藜。（以西结书28:24）
“刺人的荆棘”是指属于自我之爱的欲望的虚假；“蒺藜”是指属于世界之爱的欲望的虚假。何西阿书：
他们的母亲行了淫乱。因此，我必用荆棘堵塞你的道，使她找不着路。（何西阿书2:5-6）
“道”和“路”表示真理；“荆棘”表示取代真理的虚假。
同一先知书：
伯亚文的高地，就是以色列的罪恶，必被毁灭。荆棘和蒺藜必长在他们的祭坛上。（何西阿书10:8）
“荆棘和蒺藜”表示使敬拜的良善和真理荒废的邪恶和虚假。大卫诗篇：
他们如同蜂子围绕我，好像荆棘的火熄灭。（诗篇118:12）
“荆棘的火”表示对邪恶的欲望。马太福音：
凭着他们的果子，就可以认出他们来。荆棘上岂能摘葡萄呢？蒺藜里岂能摘无花果呢？（马太福音7:16）
“荆棘上摘葡萄”表示从欲望的虚假中获得信和仁的良善，“葡萄”是指这些良善（参看1071，5117，6378节）。
马可福音：
有些种子撒在荆棘里，荆棘长起来，把它挤住了，就不结实；还有那撒在荆棘里的，就是人听了这话，但这世上的思虑，钱财的迷惑，和其它事物上的私欲进来，把这话挤住了，结不出果实。（马可福音4:7，18-19）
此处解释了“撒种在荆棘里”是什么意思，因而“荆棘”又是什么意思。在耶利米书中，“撒种在荆棘里”和“收割的荆棘”所表相同：
耶和华对犹大和耶路撒冷人如此，要开垦你们的荒地，不要撒种在荆棘中！（耶利米书4:3）
又：
他们种的是麦子，收割的是荆棘。（耶利米书12:13）
“荆棘”所表示的欲望之虚假是指支持世俗事物和世俗欲望的虚假；这些虚假比其它虚假更能起火并熊熊燃烧起来，因为它们是一个人所感觉到的肉体欲望的产物。因此，它们也关闭内在人，使得此人在灵魂得救和永生方面完全缺乏智慧。
约翰福音：
当主被钉上十字架时，他们用荆棘编作冠冕戴在祂头上，当祂被恭喜是犹太人的王，祂说，看哪，这个人！（约翰福音19:2，3，5）
这一切代表那时在犹太教会中，神之真理或神性圣言的处境；即：这真理被欲望的虚假窒息了。“犹太人的王”，正如他们当时所恭喜祂的，表示神之真理。在圣言中，“王”表示来自神的真理（参看1672，2015，2069，3009，3670，4575，4581，4966，5044，6148节）；“受膏者”，就是希伯来语的弥赛亚和希腊语的基督，具有同样的含义（3004，3008，3009，3732e节）。“犹大”在至高意义上表示神性良善方面的主，在内义上表示圣言，因而取自圣言的教义方面的主（3881节）；这样的冠冕被戴在祂头上之后，主说“看哪，这个人”，祂的意思是：“看看现在教会里的神性真理！”因为“人”是从天上的主发出的神性真理。正因如此，天堂是大人，这是由于流注和对应，如许多章节末尾所示（参看1871，1276，2996，2998，3624-3649，3741-3750，7396，8547，8988节）。也正因如此，主的属天教会被称为“人”（参看478，479节），该教会是犹太人所代表的教会（6363，6364，8770节）。由此明显可知“荆棘的冠冕”、祂被恭喜为“犹太人的王”、“看哪，这个人”，以及写在十字架上的文字：“犹太人的王，拿撒勒人耶稣”（约翰福音19:19，20）表示什么，即：犹太人看待和对待神性真理，或圣言的方式，而教会就存在于犹太人当中。当主即将被钉在十字架时，犹太人对祂所做的这一切事，就表示他们的教会在神之真理或圣言方面的状态（参看9093e节）。主就是圣言，这一点清楚可见于约翰福音：
起初有圣言，圣言与神同在，神就是圣言。圣言成了肉身，住在我们中间，我们也见过他的荣光。（约翰福音1:1，14）
“圣言”就是神性真理。
Potts(1905-1910) 9144
9144. And shall catch hold of thorns. That this signifies which betakes itself into falsities, is evident from the signification of "to catch hold of," when said of the anger which arises from the affection of evil, as being to betake itself, and thus to kindle; and from the signification of "thorns," as being falsities (of which in what follows). Something shall first be said to show how the case herein is. The loves in a man are the Fires of his life (see n. 9055). Evil loves, which are the loves of self and of the world, are consuming Fires, for they consume the goods and truths which belong to the life itself. These fires make the life of man's will, and the light from these fires makes the life of his understanding. So long as the Fires of evil are kept shut up in the will, the understanding is in light, and consequently is able to perceive good and truth. But when these Fires pour forth their light into the understanding, then the former light is dissipated, and the man is darkened in respect to the perception of good and truth, and this the more in proportion as the loves of self and of the world, which are these fires, receive increase; until finally these loves stifle and extinguish all truth, together with all good. [2] When these loves are assailed, then fire from the will breaks forth into the understanding, and kindles a flame there. This flame is what is called "anger." Hence it is that when he is angry, a man is said to "become heated," to "take fire," and to be "inflamed." This flame assails the truths and the goods that are in the understanding, and not only hides, but also consumes them; and (this is a secret) when this evil fire breaks forth from the will into the understanding, the latter is closed above and opened below; that is, is closed where it looks toward heaven, and is opened where it looks toward hell. From this it is that when an evil man takes fire with anger, evils and falsities flow in, which kindle into flame. The case herein is like that of a fiber in the body, which, if touched with the point of a needle, instantly contracts and closes itself, and thus prevents the injury from penetrating further, and attacking the life in its first principles. Moreover, when falsity is presented to the sight, it has the appearance of being sharp-pointed. [3] The state of an evil man when angered, resembles that of smoke, which, when fire is applied to it, kindles into flame; for the falsity of evil in the understanding is like smoke; and anger is like the flame of the ignited smoke. There is also a correspondence between them, and therefore in the Word "smoke" denotes what is false; and its "flame" denotes anger; as in David:
There went up smoke out of His nostrils, and fire out of His mouth; coals did burn in Him (Ps. 18:5). And in Isaiah:
Wickedness burneth as the fire, it devoureth the briers and thorns, and kindleth the thickets of the forest, and they mount up as the rising of smoke, in the wrath of Jehovah Zebaoth (Isa. 9:18-19);
where "smoke" denotes falsity, from the "kindling" of which there arises anger. (That "smoke" denotes falsity, see n. 1861.) [4] From all this it is now clear what is signified in the internal sense by "when fire shall go forth, and shall catch hold of thorns, and a stack is consumed, or the standing crop," namely, that if the affection of evil breaks forth into anger, and betakes itself into the falsities of concupiscences, and consumes the truths and goods of faith. Every thinking person can see that there is some reason for this law which lies hidden within and does not appear; for nowhere has a law been enacted about fire catching hold of thorns, and thereby consuming a stack, or the standing crop; because such a thing very rarely happens; whereas it is of daily occurrence that the fire of wickedness and anger lays hold of and sets on Fire the falsities of concupiscences, and thus consumes the truths and goods of the church. [5] That "thorns" denote the falsities of concupiscences, is evident from the following passages. In Isaiah:
Upon the land of My people cometh up thorn and brier (Isa. 32:13);
"the land" denotes the church; "the thorn and brier" denote falsities, and the consequent evils. Again:
As for your spirit, a fire shall consume you, so the peoples shall be burned into lime, as thorns cut down that are kindled with fire (Isa. 33:11-12);
the "thorns that are kindled with fire" denote falsities which break into flame, and consume truths and goods. [6] In Ezekiel:
There shall be no more a pricking brier to the house of Israel, nor a thorn causing grief (Ezek. 28:24);
"a pricking brier" denotes falsity of the concupiscences of the love of self; "a thorn," falsity of the concupiscences of the love of the world. In Hosea:
Your mother hath played the harlot; therefore I hedge up thy way with thorns, and she shall not find her paths (Hos. 2:5-6);
"ways" and "paths" denote truths; and "thorns," falsities in place of truths. [7] Again:
The high places of Aven, the sin of Israel, shall be destroyed; the thistle and the thorn shall come up on their altars (Hos. 10:8);
"the thistle and the thorn" denote evil and falsity that lay waste the goods and truths of worship. In David:
They compassed me about like bees; they go out like a fire of thorns (Ps. 118:12);
"a fire of thorns" denotes the concupiscence of evil. In Matthew:
By their fruits ye shall know them. Do men gather grapes of thorns, or figs of thistles? (Matt. 7:16);
"gathering grapes of thorns" denotes deriving the goods of faith and of charity from the falsities of concupiscences (that "grapes" denote these goods, see n. 1071, 5117, 6378). [8] In Mark:
Other seed fell among thorns, but the thorns came up, and choked it, that it yielded no fruit. They that are sown among the thorns, are they that hear the word; but the cares of this world, and the deceitfulness of riches, and the concupiscences of other things entering in, choke the word, so that it becometh unfruitful (Mark 4:7, 18-19);
here there is explained what is meant by being "sown among thorns," thus what by "thorns." The same is signified by "sowing among thorns," and "reaping thorns," in Jeremiah:
Thus said Jehovah to the man of Judah, and to Jerusalem, Break up your fallow ground, and sow not among thorns (Jer. 4:3). They have sown wheat, and have reaped thorns (Jer. 12:13). [9] The falsities of concupiscences, which are signified by "thorns," are falsities which confirm those things which are of the world and its pleasures, for more than all other falsities these take fire and blaze up, because they are from those concupiscences in the body which are felt; wherefore also they close the internal man, so that there is no appreciation of that which concerns the salvation of the soul, and eternal life. [10] That:
They put a crown plaited of thorns upon the Lord's head when He was crucified, and that then He was hailed King of the Jews, and said, Behold the Man (John 19:2, 3, 5), represented the condition of the Divine Word at that time in the Jewish church; namely, that it was stifled by the falsities of concupiscences. The "King of the Jews," as He was then hailed by them, signified truth Divine. (That by a "king" in the Word is signified truth from the Divine, see n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 6148; and that the like is signified by "the Anointed," which in the Hebrew idiom is "the Messiah," and in the Greek "the Christ," n. 3004, 3008, 3009, 3732.) By "Judah" in the supreme sense is meant the Lord as to Divine good, and in the internal sense as to the Word, and thus as to doctrine from the Word (n. 3881); and that when such a crown was upon His head the Lord said "Behold the Man," signified, Behold the Divine truth such as it now is in the church. For the Divine truth proceeding from the Lord in heaven is a Man; consequently heaven is the Grand Man, and this by influx and by correspondence, as has been shown at the end of many chapters (see n. 1871, 1276, 2996, 2998, 3624-3649, 3741-3750, 7396, 8547, 8988). From this also the Lord's celestial church was called "Man" (see n. 478, 479), this church being that which the Jews represented (n. 6363, 6364, 8770). From this it is evident what was signified by the "crown of thorns," and by His being hailed "King of the Jews," by "behold the Man," and also by the inscription on the cross, "Jesus of Nazareth, the King of the Jews" (John 19:19, 20); namely, that Divine truth, or the Word, was so regarded and so treated by the Jews, among whom was the church. (That all things done to the Lord by the Jews at His crucifixion signified the states of their church with respect to truth Divine, or the Word, see n. 9093.) That the Lord was the Word, is evident in John:
In the beginning was the Word, and the Word was with God, and God was the Word. And the Word was made flesh, and dwelt in us, and we beheld His glory (John 1:1, 14);
"the Word" denotes the Divine truth.
Elliott(1983-1999) 9144
9144. 'And catches hold of thorns' means which spreads into falsities. This is clear from the meaning of 'catching hold of', when said of anger that arises from an affection for evil, as spreading into and thus setting alight; and from the meaning of 'thorns' as falsities, dealt with below. But something must be stated first about what is implied in all this. The loves present with a person are the fires of his life, 9055. Evil loves - self-love and love of the world - are consuming fires; they consume the forms of good and the truths which true life comprises. Those fires compose the life of a person's will, and the light from those fires composes the life of his understanding. As long as the evil fires are kept shut up in the will, the understanding dwells in light and consequently discerns what is good and true. But when those fires spill out their light into the understanding the light previously there is dispelled and the person's discernment of what is good and true is dimmed. The situation grows worse, as self-love and love of the world, which those fires are, take hold more and more, so that eventually they smother and snuff out all truth, and good along with it.
[2] When those loves are attacked fire breaks out of the will into the understanding and produces a flame there. This flame is what is called anger. This is why a person is said to flare up, blaze up, and be inflamed, when he is angry. This flame assails the truths and forms of good present in the understanding and not only hides them but also consumes them. Furthermore, and this is an arcanum, when that evil fire bursts out of the will into the understanding part of the mind, this part is closed above and opened below, that is, closed where it looks towards heaven and opened where it looks towards hell.
[3] So it is that whenever an evil person blazes up in anger evils and falsities that produce the flame are entering in. It is like a fibre in the body. If it is pricked with the point of a needle it instantly pulls itself in and closes up, and in so doing prevents the wound from going any deeper and harming life where it exists essentially. Also, when presented in a visual shape falsity appears as something pointed. An evil person's state when he is angry is also similar to smoke which on a touch of fire bursts into flame; for falsity arising from evil and present in the understanding is like smoke, and anger is like smoke that has been set alight. They also correspond to one another. So it is that in the Word 'smoke' means falsity and 'its flame' means anger, as in David,
Smoke went up out of His nose, and fire out of His mouth; glowing coals flamed forth from Him. Ps 18:8.
And in Isaiah,
Wickedness burns like a fire, it devours brier and thorn, and kindles the entangled boughs of the wood; and they rise in a column of smoke,a through the wrath of Jehovah Zebaoth. Isa 9:18, 19.
'Smoke' here is falsity which, when set alight, gives rise to anger. For the meaning of 'smoke' as falsity, see 1861.
[4] From all this one may now see what is meant in the internal sense by 'When fire breaks out and catches hold of thorns, and a stack of grain is consumed, or standing grain ... ', namely, If an affection for evil bursts out into anger and spreads into falsities belonging to evil cravings, and consumes the truths and forms of the good of faith ... Anyone who stops to think can see that there is some reason for this law that lies hidden on a more internal level and is not apparent. For nowhere else is a law laid down regarding fire catching hold of thorns and then consuming a stack of grain or standing grain; such an occurrence is extremely rare. But it is an everyday occurrence for the fire of wickedness and of anger to seize on and set alight the falsities of cravings and thereby to consume the Church's truths and forms of good.
[5] The fact that 'thorns' are the falsities of cravings is clear from the following places: In Isaiah,
Over the land of My people the thorn, and the prickle, is coming up. Isa 32:13.
'The land' is the Church, 'the thorn or the prickle' falsities and the evils stemming from them. In the same prophet,
[As to] your spirit, a fire will devour you. Thus will the people be burnt into lime; [they will be like] thorns cut down which are burned in the fire. Isa 33:11, 12.
'Thorns which are burned in the fire' stands for falsities which catch fire and consume truths and forms of good.
[6] In Ezekiel,
No more will there be for the house of Israel a pricking brier and a painful thorn. Ezek 28:24.
'A pricking brier' stands for falsity belonging to the cravings of self-love, 'thorn' for falsity belonging to the cravings of love of the world. In Hosea,
Theirb mother has committed whoredom. Therefore I am hedging up your way with thorns, and she will not find her paths. Hosea 2:5, 6.
'Ways' and 'paths' stand for truths, and 'thorns' for falsities instead of them.
[7] In the same prophet,
The high places of Aven, the sin of Israel, will be destroyed. Thistle and thorn will grow up on their altars. Hosea 10:8.
'Thistle and thorn' stands for evil and falsity laying waste the forms of good and the truths of worship. In David,
They have surrounded me like bees, they quench as it were a fire of thorns.c Ps 118:12.
'A fire of thorns' stands for a craving for evil. In Matthew,
By their fruits you will know them. Do people gather grapes from thorns, or figs from thistles? Matt 7:16.
'Gathering grapes from thorns' stands for obtaining forms of the good of faith and of charity from the falsities of cravings, 'grapes' being those forms of good, see 1071, 5117, 6378.
[8] In Mark,
Some seed fell among thorns; but the thorns grew up and choked it, so that it did not bear fruit. Those who are sown among the thorns are the ones who hear the word; but the cares of this world, and the deceitfulness of riches, and the cravings entering in that are centred on other things, choke the word, so that it becomes unfruitful. Mark 4:7, 18, 19.
Here an explanation is given of what is meant by 'being sown among thorns', and so of what is meant by 'thorns'. The same things are meant by 'sowing among thorns' and 'reaping thorns' in Jeremiah,
Thus said Jehovah to the man of Judah and Jerusalem, Break up your fallow ground, and do not sow among thorns. Jer 4:3.They have sown wheat and reaped thorns. Jer 12:12, 13.
[9] The falsities of cravings, meant by 'thorns', are falsities that support worldly concerns and worldly desires; for these falsities more than others catch fire and flare up because they are the product of bodily cravings that a person feels. For this reason they also close the internal man, leaving the person wholly devoid of wisdom so far as salvation of the soul and eternal life are concerned.
[10] The crown woven from thorns which was placed on the Lord's head when He was crucified, and when He was hailed as King of the Jews and He said, 'Behold the Man!',d John 19:2, 3, 5, represented God's truth as it was at that time in the Jewish Church, namely truth smothered by the falsities of cravings. 'The King of the Jews', as they hailed Him then, meant God's truth. 'King' in the Word means the truth from God, see 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 6148; and 'the Anointed', who is the Messiah in Hebrew and the Christ in Greek, has a similar meaning, 3004, 3008, 3009, 3732(end). In the highest sense 'Judah' is used to mean the Lord in respect of Divine Good, in the internal sense the Lord in respect of the Word, and so in respect of teachings drawn from the Word, 3881. And when, after such a crown had been placed on His head, the Lord said, 'Behold the Man!', He meant, 'Behold Divine Truth as it is in the Church at the present day!' For 'Man' is Divine Truth going forth from the Lord in heaven. So it is that heaven is the Grand Man, owing both to influx and to correspondence, as has been shown at the ends of a number of chapters, see 1276, 1871, 2996, 2998, 3624-3649, 3741-3750, 7396, 8547, 8988. So it is also that the Lord's celestial Church was called Man, 478, 479, this Church being the one that the Jews represented, 6363, 6364, 8770. All this shows what was meant by 'the crown of thorns', and by being hailed 'King of the Jews', also what was meant by 'Behold the Man' as well as by the inscription over the cross, 'Jesus of Nazareth, the King of the Jews', John 19:19, 20. It meant the way in which Divine Truth or the Word was regarded and was treated by the Jews, among whom the Church existed. All the things that the Jews did to the Lord when He was about to be crucified were signs of the states of those belonging to the Church so far as God's truth or the Word was concerned, see 9093(end). That the Lord was the Word is clear in John,
In the beginning was the Word, and the Word was with God, and the Word was God. And the Word became flesh and dwelt among us, and we beheld His glory. John 1:1, 14.
'The Word' is Divine Truth.
Latin(1748-1756) 9144
9144. `Et apprehenderit spinas': quod significet quae infert se in falsa, constat ex significatione `apprehendere' cum dicitur de ira quae ex affectione mali, quod sit inferre se et sic accendere, et ex significatione `spinarum' quod sint falsa, de qua sequitur; quomodo cum his se habet, primum aliquid dicetur: amores apud hominem sunt ignes vitae ejus, n. 9055; amores mali, qui sunt sui et mundi, sunt ignes consumentes, consumunt enim bona et vera quae sunt ipsius vitae; ignes illi vitam voluntatis hominis faciunt, et lux ex illis ignibus vitam intellectus ejus; quamdiu ignes mali tenentur in voluntate inclusi, tunc intellectus est in luce et inde in apperceptione boni et veri, at cum ignes illi effundunt lucem suam in intellectum, tunc dissipatur prior lux et obscuratur homo quoad apperceptionem boni et veri; et hoc quo plus amores sui et mundi, qui sunt ignes illi, augmenta capiunt, et tandem ita ut omne verum, et cum vero bonum, suffocent et exstinguant. [2] Cum amores illi impugnantur, tunc erumpit ignis e voluntate in intellectuale et concipit flammam ibi; haec flamma est quae vocatur ira; inde est quod homo dicatur excandescere, exardescere, et inflammari, cum irascitur; haec flamma aggreditur vera et bona quae in intellectuali, et non modo abscondit illa sed etiam consumit; et, quod arcanum {1}, cum ignis ille malus e voluntate in intellectuale {2} erumpit, tunc clauditur intellectuale supra et aperitur infra, hoc est, clauditur quo spectat ad caelum et aperitur quo spectat ad infernum; inde est quod tunc influant {3} mala et falsa quae flammam concipiunt cum homo malus in iram exardescit; se habet hoc similiter ac fibra in corpore; haec si aculeo acus tangitur, ilico se contrahit et claudit, et sic arcet, ne laesio ulterius vadat ac infestet vitam in principiis; (o)falsum etiam, cum sistitur videndum, apparet sicut aculeatum. [3] Status hominis mali cum irascitur, etiam similiter se habet sicut fumus qui admoto igne concipit flammam, nam falsum mali in intellectuali est sicut fumus, et ira est sicut flamma accensi fumi; correspondent etiam; inde est quod `fumus' sit falsum, et `flamma ejus' sit ira in Verbo, ut apud Davidem, Ascendit fumus ex naso Ejus, et ignis ex ore Ejus; prunae arserunt ex {4} Eo, Ps. xviii 9 [A.I,. 8]:et apud Esaiam, Ardet sicut ignis malitia, senticetum et vepretum comedit, et incendit (x)implexa silvae, et elevant se elatione fumi, in excandescentia Jehovae Zebaoth, ix 17, 18 [A.V. 18, 19];
`fumus' hic est falsum ex quo accenso ira; quod `fumus' sit falsum, videatur n. 1861. [4] Ex his nunc patet quid in sensu interno significatur per `quando exiverit ignis, et apprehenderit spina, et consumatur {5} acervus, (o)aut seges stans,' quod nempe si affectio mali {6} erumpit in iram, ac infert se in falsa concupiscentiarum, et consumit vera et bona fidei {7}; qui expendit videre potest quod aliqua causa hujus legis sit quae interius latet et non apparet, nam lex de igne apprehendente spinas et inde consumente acervum vel segetem stantem, nullibi lata est quia tale perquam raro evenit; sed quod ignis malitiae et irae corripiat (o)et accendat falsa concupiscentiarum, et sic consumat vera et bona quae Ecclesiae, omni die evenit. [5] Quod `spinae' sint falsa concupiscentiarum, constat ex sequentibus his locis {8}: apud Esaiam, Super terra populi Mei spina et sentis ascendit, xxxii 13;
`terra' est Ecclesia, `spina et sentis' sunt falsa et inde mala: apud eundem, Spiritum vestrum ignis consumet vos, ita erunt populi combusti in calcem, spinae excisae quae inde succenduntur, xxxiii [11,] 12;
`spinae quae igne succenduntur' pro falsis quae flammam arripiunt et consumunt vera et bona: [6] apud Ezechielem, Non erit amplius domui Israelis sentis pungens, et spina dolore afficiens, xxviii 24;
`sentis pungens pro falso (x)concupiscentiarum amoris sui, `spina' pro falso concupiscentiarum amoris mundi {9}: apud Hoscheam, Scortata est mater vestra {10}, propterea Ego obsaepiens viam tuam per spinas, et semitas suas non inveniet, ii (x)5, 6;
`viae et semitae' pro veris, et `spinae' pro falsis loco illorum: [7] apud eundem, Perdentur excelsa Aven, peccatum Israelis; tribulus et spina ascendet super altaria illorum, x 8;
`tribulus et spina' pro malo et falso vastante bona et vera cultus: apud Davidem, Circumdederunt me sicut apes, exstinguunt sicut ignem spinarum, Ps. cxviii 12;
`ignis spinarum' pro concupiscentia mali: apud Matthaeum, A fructibus eorum cognoscetis eos; numquid colligunt de spinis uvas, aut de tribulis ficus? vii 16;
`colligere de spinis uvas' pro ex falsis concupiscentiarum bona fidei et charitatis; quod `uvae' sint illa bona, videatur n. 1071, 5117, 6378: [8] apud Marcum, Aliud semen cecidit inter spinas, sed ascenderunt spinae et suffocarunt illud ut fructum non dederit. Qui inter spinas seminantur sunt ii qui sermonem audiunt, sed curae mundi hujus, et fraus divitiarum, et circa reliqua concupiscentiae ingredientes suffocant sermonem, ut (x)infrugifer fiat, iv 7, 18, 19;
ibi explicatur quid sit `seminari inter spinas,' ita quid `spinae'; (m)eadem significantur per `serere inter spinas,' (o)ac `metere spinas,' apud Jeremiam, Ita dixit Jehovah viro Jehudae et Hierosolymae, Novate (x)vobis novale, et non serite inter spinas, iv 3;(n) (o)Severunt tritica, et messuerunt spinas, xii 12, 13. [9] Falsa concupiscentiarum, quae significantur {11} per `spinas,' sunt falsa confirmantia illa quae mundi et ejus voluptatum sunt, (m)nam haec falsa prae aliis arripiunt flammam et flagrant, quia sunt ex concupiscentiis in corpore, quae sentiuntur; ideo etiam {12} (n) claudunt internum hominem ut nihil quod (o)est salutis animae et vitae aeternae sapiat. [10] Quod corona ex spinis plexa capiti Domini imposita fuerit cum crucifigeretur, et tunc (t)salutatus sit Rex Judaeorum, et dixerit, Ecce Homo, Joh. (x)xix 2, 3, 5, repraesentabat quale fuit verum {13} Divinum tunc in Ecclesia Judaica, quod nempe ex falsis concupiscentiarum suffocatum; `Rex Judaeorum,' ut tunc ab illis salutabatur, significabat verum Divinum; quod per `regem' in Verbo significetur verum a Divino, videatur n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 6148, (o)et quod simile per `Unctum,' qui in Hebraeo idiomate est Messias, et in Graeco Christus, n. 3004, 3008, 3009, 3732 fin.; {14} quod per `Jehudam' in sensu supremo (o)intelligatur Dominus quoad Divinum Bonum, et in sensu interno quoad Verbum, et sic quoad doctrinam e Verbo, n. 3881; et quod Dominus, cum {15} talis corona super capite (o)Ipsius, dixerit, Ecce Homo, significabat, Ecce Divinum Verum quale hodie in Ecclesia est; Divinum enim Verum procedens a Domino in caelo est Homo, inde caelum est Maximus Homo, et hoc ex influxu et ex correspondentia, quod ad finem plurium capitum ostensum est, videatur n. 1276, (a)1871, 2996, 2998, 3624-3649, 3741-(x)3750, 7396, 8547, 8988; inde etiam Ecclesia caelestis Domini vocata est Homo, n. 478, 479 {16}; haec Ecclesia erat quam Judaei repraesentabant, n. 6363, 6364, 8770; inde patet quid significatum sit per `spineam coronam,' tum per salutationem, `Rex Judaeorum,' ut et {17} quid per `Ecce Homo'; et quoque quid per inscriptionem super cruce, `Jesus Nazarenus Rex Judaeorum,' Joh. xix 19, 20, nempe quod {18} Divinum Verum seu Verbum in tali aspectu et ita tractatum fuerit a Judaeis, apud quos Ecclesia in quod omnia quae fiebant Domino a Judaeis cum crucifigeretur, significaverint Ecclesiae illorum status quoad verum Divinum seu Verbum, videatur n. 9093 fin.; quod Dominus fuerit Verbum, constat apud Johannem, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: et Verbum caro factum est et habitavit in nobis, et vidimus gloriam Ipsius, i 1, 14;
`Verbum' est Divinum Verum. @1 i est$ @2 hominis$ @3 tunc influunt$ @4 in IT$ @5 ut consumetur I, ut consumatur T$ @6 i seu cupiditas$ @7 boni$ @8 i in Verbo$ @9 sentis pungens pro malo ex falso, spina dolore afficiens pro falso mali$ @10 Heb [ ] ('immam) = their mother$ @11 After per `spinas,'$ @12 , quia flagrant indomita; ideo quoque concupiscentiae in sensuali homine regnant, et$ @13 Verbum IT$ @14 i et$ @15 i est$ @16 inde etiam Ecclesia coelestis vocata est Homo, n. 478, 479, 1871, 1276, 2996, 2998, 3624 ad 3649, 3741 ad 3751, 7395, 8547, 8988$ @17 etiam$ @18 quid$