9163.“牲畜或是死、或是折伤”表丧失或伤害。这从“死”和“折伤”的含义清楚可知：“死”是指灭绝和丧失；“折伤”是指伤害。在圣言中，“损处，经上或译损伤、裂口、破口等”（a break）和“被打破”（to be broken，此处译为折伤）表示驱散，以及伤害，或被驱散，以及受到伤害。这层含义来源于灵界，在灵界，一切事物，无一例外，都照着接受来自主的神之真理的方式，因而照着接受通过从发出的神之真理加与每一个事物的秩序的方式而联结在一起（参看8700，8988节）。也正因如此，与人同在的真理照着它们在良善里面被接受的方式而彼此有一种联系；以这种方式相互联系的真理构成一个整体。因此，当作为一个整体的这些真理被打破时，它们与良善一起被驱散；但当它们被部分打破时，那里的真理就被驱散。因为当它们互相联系时，这一个靠那一个存在；但当它们被打破时，这一个便逐渐远离那一个。正因如此，在圣言中，“被打破（此处译为折伤）”表示驱散，“被分”（being divided）也是如此（9093节），“被打破（此处译为折伤，经上或译为打碎、跌碎，打断、打折、折伤、毁坏、咬断等）”同样表示伤害。
也就是说，当整体被打破时，就表示驱散；当部分被打破时，则表示伤害，这从下列圣言经文明显看出来。以赛亚书：
他们中间有许多人必绊跌、仆倒、跌碎。（以赛亚书8:15；28:13）
“绊跌”表示绊倒或被引诱作恶，因而从真理滑向虚假；“仆倒、跌碎”表示被驱散，在此表示作来一个整体被驱散。以西结书：
看哪！我反对埃及王法老，必将他有力的膀臂和已打折的膀臂全行打断。（以西结书30:22）
“埃及王法老”表示扭曲和毁灭信之真理和良善的记忆知识（6651，6679，6683，6692节）；“打断他的膀臂”表示驱散记忆知识的力量，因而驱散这些知识本身（4932节）；“有力的膀臂和已打折的膀臂”表示那些没有受伤，进行抵抗的事物和那些已经受伤，不进行抵抗的事物。
路加福音:
经上记着，匠人所弃的石头已作了房角的头块石头；凡跌在那石头上的，必要跌碎；那石头倒在谁的身上，就要把谁砸得稀烂。（路加福音20:17-18）
“石头”表示神性真理方面的主（6426节）；“跌碎”因论及来自主的真理，故表示被驱散，从而被毁灭。这一切发生在构成属灵生命的事物上，也发生在真理上，并发生在那些否认主，拒绝接受来自主的真理之人当中，他们就是那些弃了石头的人。耶利米书：
使灾祸的日子临到他们，以加倍的毁坏毁坏他们。（耶利米书17:18）
“加倍的毁坏毁坏”表示完全的毁灭。
以赛亚书：
我把自己安顿下来，直到早晨；祂像狮子咬断我一切的骨头，从白天到夜间，你要使我完结。（以赛亚书38:13）
耶利米哀歌：
祂使我的皮肉衰老，折断我的骨头。（耶利米哀歌3:4）
出埃及记：
应当在一个房子里吃，不可把一点肉从房子里带到外头去。羔羊的骨头一根也不可折断。（出埃及记12:46）
“折断骨头”表示毁灭存在于秩序的最末和最低层的从神来的真理，内层真理和良善止歇在这些真理之上，并靠它们来支撑。如果最低层的真理被毁，那些建立在它们之上的事物就会倒塌。最低层或在秩序上最末层的真理就是属圣言字义的真理，它们含有属内义的真理在自己里面，而内义上的真理就止歇在它们之上，如同柱子立于它们的基座上。“骨头”表示真理（参看3812，6592，8005节）。由此明显可知，约翰福音中关于主所说的话代表并表示什么：
他们来到耶稣那里，见祂已经死了，就不打断祂的腿。这些事成了，为要应验圣经，祂的骨头一根也不可折断。（约翰福音19:33，36）
原因在于，祂是在秩序最初和最末层中的神性真理。
以赛亚书：
耶和华要包扎祂百姓的损处、医治他们被打的伤口。（以赛亚书30:26）
耶利米书：
从先知到祭司，人人都行事虚谎。他们轻轻忽忽地医治我百姓的损伤。（耶利米书6:13-14）
同一先知书：
因我百姓的损伤，我也受了损伤。我穿上黑衣。（耶利米书8:21）
大卫诗篇：
你使地震动；你已将它打碎；求你将它的裂口医好。（诗篇60:2）
撒迦利亚书：
我要在这地兴起一个牧人；他必不医治被打折的，也不牧养站着的。（撒迦利亚书11:16）
那鸿书：
你的损伤没有疤痕；你的伤痕极其严重。（那鸿书3:19）
在这些经文中，“损处或损伤或裂口”表示向信之真理和良善所造成的伤害，因而向教会所造成的伤害；“医治或医好”表示修正和恢复。下面的规定所表相同：
折脚折手的，不可近前来献神的食物。（利未记21:17，19）
利未记：
折伤的，不可在坛上献给耶和华。（利未记22:22）
因为“折伤的”表示已经被毁的。在这些经文中，“破口”也表示伤害：
你们看见大卫城的破口很多。（以赛亚书22:9）
阿摩司书：
到那日，我必扶起大卫倒塌的帐幕，堵住其中的破口。把那破坏的建立起来，建造它们像古日一样。（阿摩司书9:11）
“大卫的城”和“大卫的帐幕”表示主的教会，因为在圣言的预言部分，“大卫”是指主（1888节）。
Potts(1905-1910) 9163
9163. And it die or be broken. That this signifies loss or injury, is evident from the signification of "dying," as being extinction and loss; and from the signification of "to be broken," as being injury. In the Word "a breach," and "to be broken," signifies dispersion and also injury. This has its origin from the spiritual world, where each and all things are conjoined according to the reception of truth Divine from the Lord, thus according to the reception of order, which is induced on each and all things through the truth Divine which proceeds from the Lord (see n. 8700, 8988). From this it is that the truths in a man have a connection one with another according to their reception in good. Truths which are so connected make a one; and therefore when they are broken in general, the truths together with the good are dispersed; and when they are broken in particular, the truths which are there are dispersed. For while they are in connection, the one subsists from the other; but when they are broken, the one recedes from the other. It is from this that in the Word by "being broken," as also by "being divided," is signified dispersion (n. 9093), and likewise injury. [2] Dispersion is signified when the whole is broken, and injury when a part is broken, as is evident from the following passages in the Word. In Isaiah:
Many among them shall stumble, and fall, and be broken (Isa. 8:15; 28:13);
"to stumble" denotes to be induced to commit evil, and thus to fall from truths into falsities; "to fall and be broken" denotes to be dispersed, here in general. In Ezekiel:
Behold, I am against Pharaoh king of Egypt; I will break his arms, the strong, and that which is broken (Ezek. 30:22);
"Pharaoh king of Egypt" denotes the memory-knowledges that pervert and destroy the truths and goods of faith (n. 6651, 6679, 6683, 6692); "to break his arms" denotes to disperse their strength, and thus these memory-knowledges (n. 4932); "the strong, and that which is broken" denote those things which not having suffered injury, resist, and those which having suffered injury do not resist. [3] In Luke:
It is written, The stone which the builders rejected hath become the head of the corner; whosoever shall fall on this stone shall be broken, and on whomsoever it shall fall, it will grind him to powder (Luke 20:17-18);
"the stone" denotes the Lord as to Divine truth (n. 6426); and "to be broken," being said of the truths which are from Him, denotes to be dispersed, and thus to be destroyed; and together with the truths, those things which are of the spiritual life; as comes to pass with those who deny the Lord and discard the truths which are from Him, and these are they who "reject the stone." In Jeremiah:
Bring upon them the day of evil, and break them with a double breaking (Jer. 17:18);
"to break with a double breaking" denotes to utterly destroy. [4] Again:
I disposed myself even unto the morning; as a lion, so He breaketh all my bones; from day even to night Thou wilt make an end of me (Isa. 38:13). My flesh and my skin hath He made old, and hath broken my bones (Lam. 3:4). Thou shalt not carry forth out of the house any of the flesh of the paschal lamb, neither shall ye break a bone in it (Exod. 12:46). "To break the bones" denotes to destroy the truths from the Divine which are the last in order, and on which interior truths and goods rest, and by which they are supported; for if these are destroyed, those things also fall which are built upon them. The truths last in order are those of the literal sense of the Word, within which are the truths of the internal sense; and upon which these latter rest as columns on their bases. (That "bones" denote truths, see n. 3812, 6592, 8005.) From all this it is evident what was represented and signified by what is written concerning the Lord in John:
They came to Jesus, and when they saw that He was dead, they broke not His legs. This came to pass that the Scripture might be fulfilled, A bone of Him ye shall not break (John 19:33, 36). The reason was that He was the Divine truth itself in the first as well as in the last of order. [5] Again:
Jehovah shall bind up the breach of His people, and shall heal the wound of their blow (Isa. 30:26). From the prophet even unto the priest everyone maketh a lie, and they heal the breach by a thing of no weight (Jer. 6:13-14). For the breach of My people am I broken, I am in black (Jer. 8:21). Thou hast made the earth to tremble; Thou hast broken it; heal the breaches thereof (Ps. 60:2). I will stir up a shepherd in the land; he shall not heal the broken one, he shall not uphold that which standeth (Zech. 11:16). There is no scar of thy breach; thy blow is desperate (Nah. 3:19). In these passages a "breach" signifies injury done to the truths and goods of faith, and thus to the church; "healing" denotes amending and restoration. The like was signified by the words:
A man that is brokenfooted or brokenhanded shall not come nigh to offer the bread of God (Lev. 21:17, 19). That which is broken shall not be offered upon the altar unto Jehovah (Lev. 22:22);
for "that which is broken" signified that which is destroyed. Injury is signified also by a "fracture," as in these passages:
Ye have seen the fractures of the house of David, that they are many (Isa. 22:9). In that day will I raise up the tent of David that is fallen, and close up the fractures thereof; I will set up again its ruins, and I will build them as in the days of eternity (Amos 9:11);
"the house of David," and "the tent of David," denote the church of the Lord, for "David," in the prophetic Word, denotes the Lord (n. 1888).
Elliott(1983-1999) 9163
9163. 'And it dies or is broken' means loss or harm. This is clear from the meaning of 'dying' as being wiped out and lost; and from the meaning of 'being broken' as suffering harm. In the Word 'a break' and 'being broken' mean being dispersed or else suffering harm. This has its origin in the spiritual world, where all things without exception are joined together, all according to the way in which God's truth coming from the Lord is received by them, and so according to the way in which the order imposed on every single thing by God's truth emanating from the Lord is received by them, 8700, 8988. Therefore also the truths residing with a person are connected to one another according to the way in which they are received within good; and the truths interconnected in this way make a single whole. Consequently when these as a whole are broken, the truths together with the good are dispersed; but when they are partially broken, the truths that are there are dispersed. For when they exist in connection with one another, they depend on one another for their existence, but when they are broken they pull away from one another. So it is that in the Word 'being broken' means being dispersed, as is also meant by 'being divided', 9093, or else it means suffering harm.
[2] That is to say, being dispersed is meant when the whole is broken, but suffering harm when part is broken, as is evident from the following places in the Word: In Isaiah,
Many among them will trip, and fall, and be broken. Isa 8:15; 28:13.
'Tripping' stands for stumbling and as a consequence sliding from truths into falsities; 'falling and being broken' stands for being dispersed, dispersed as a whole in this instance. In Ezekiel,
Behold, I am against Pharaoh king of Egypt, I will break [both] his arms, the strong one and the broken one. Ezek 30:22.
'Pharaoh king of Egypt' stands for known facts which pervert and destroy the truths and forms of the good of faith, 6651, 6679, 6683, 6692. 'Breaking the arms' stands for dispersing the powerfulness of those facts and so dispersing the facts themselves, 4932. 'The strong one and the broken one' stands for those which have not suffered harm and offer resistance, and those which have suffered harm and offer no resistance.
[3] In Luke,
It is written, The stone which the builders rejected has become the head of the corner. Whoever falls onto that stone will be broken; but on whomever it falls, it will grind [him] to powder. Luke 20:17, 18.
'The stone' stands for the Lord in respect of Divine Truth, 6426. Since 'being broken' refers to truths that come from Him, it stands for being dispersed and so destroyed. This happens to the things that compose spiritual life, as well as to the truths, and occurs among people who deny the Lord and refuse to accept truths that come from Him, these people being the ones who reject the stone. In Jeremiah,
Bring on them the day of evil, break [them] with doubled breaking. Jer 17:18.
'Breaking with doubled breaking' stands for destroying completely.
[4] In Isaiah,
I have settled myself down until the morning. Like a lion, so He breaks all my bones. From day until night You will make an end of me. Isa 38:13.
In Jeremiah,
He has aged my flesh and my skin, and broken my bones. Lam 3:4.
In Moses,
You shall not take out of the house any of the flesh of the Passover lamb, nor break a bone of it. Exod 12:46.
'Breaking the bones' means destroying the truths from God that exist on the last and lowest level of order, truths on which more internal truths and forms of good rest and by means of which these are supported. If the truths on the lowest level are destroyed, the ones built on top of them also fall to the ground. Truths on the lowest level are truths belonging to the literal sense of the Word, which hold within themselves truths belonging to the internal sense and which those in the internal sense rest on like pillars on their plinths. For the meaning of 'bones' as truths, see 3812, 6592, 8005. All this shows what was represented and meant by the following things said about the Lord in John,
They came to Jesus. When they saw that He was dead they did not break His legs. This was done in order that the Scripture might be fulfilled, You shall not break a bone of His. John 19:33, 36.
The reason for this was that He was Divine Truth itself both on the first and on the last levels of order.
[5] In Isaiah,
Jehovah will bind up the break of His people,a and will heal the wound of their stroke. Isa 30:26.
In Jeremiah,
From the prophet even to the priest, everyone deals falsely;b and they heal what is broken in My people with something that is no good.c Jer 6:13, 14.
In the same prophet,
Because the daughter of My people is brokend I am broken, I am dressed in black. Jer 8:21.
In David,
You have made the earth tremble; You have broken it to pieces; heal its breaks. Ps 60:2.
In Zechariah,
I will raise up a shepherd in the land; he will not heal one that is broken, he will not support one that is standing. Zech 11:16.
In Nahum,
There is no scar for your break;e your stroke is severe.f Nahum 3:19.
In these places 'break' means harm done to the truths and forms of the good of faith, thus harm done to the Church, while 'healing' means making amends and undertaking restoration. Something similar was meant by the regulation which prevented a man with a broken foot or a broken hand from approaching and offering the bread of God, Lev 21:17, 19, and by that which prevented what was broken from being offered to Jehovah on the altar, Lev 22:22, for 'what was broken' meant that which had been destroyed. That which has suffered harm is also meant by 'a breach', as in Isaiah,
You saw that the breaches of the cityg of David were very many. Isa 22:9.
And in Amos,
On that day I will raise up the tent of David that is fallen down, and I will close up its breaches; I will restore its destroyed places, and I will build them as in the days of old. Amos 9:11.
'The cityg of David' and 'the tent of David' stand for the Lord's Church, for 'David' in the prophetical part of the Word is the Lord, 1888.
Latin(1748-1756) 9163
9163. `Et moriatur aut frangatur': quod sit jactura vel damnum, constat ex significatione `mori' quod sit exstinctio (c)ac jactura, et ex significatione `frangi' quod sit damnum; `fractura' et `frangi' in Verbo significat dissipationem et quoque damnum; hoc trahit originem ex spirituali mundo, ubi omnia et singula conjuncta sunt secundum receptionem veri Divini a Domino, ita secundum receptionem ordinis qui omnibus et singulis inducitur per verum Divinum quod procedit a Domino, n. 8700, 8988; inde est quod vera apud hominem nexum inter se habeant secundum receptionem illorum in bono; vera quae ita connexa sunt unum faciunt; quapropter cum illa franguntur in communi, dissipantur vera cum bono, et cum franguntur in particulari, dissipantur vera quae ibi; nam cum in nexu sunt, subsistit unum ab altero, at cum franguntur, recedit unum ab altero; [2] inde est quod per `frangi' in Verbo significetur dissipatio, sicut etiam per dividi, {1} n. 9093, et quoque damnum; dissipatio nempe cum totum frangitur, et damnum cum pars, ut patet ab his locis in Verbo: apud Esaiam, Impingent inter illos multi, et cadent, et frangentur, (m)viii 1 5, (x)xxviii 13;(n) `impingere' pro scandalizari, et inde ex veris in falsa labi, `cadere et frangi' pro dissipari {2}, hic in communi: apud Ezechielem, Ecce Ego contra Pharaonem regem Aegypti, frangam brachia ejus, validum et fractum, xxx 22;`Pharao rex Aegypti' pro scientificis quae pervertunt et destruunt vera (o)et bona fidei, (o)n. 6651, 6679, 6683, 6692, `frangere brachia' pro dissipare vires eorum, ita illa, (o)n. 4932, `validum et fractum pro illa quae non damnum passa ac resistunt, et illa quae (x) damnum passa et non resistunt: [3] apud Lucam, Scriptum est, Lapis quem rejecerunt architecti {3} factus est in caput anguli; quicumque ceciderit super illum lapidem, frangetur, et super quem ceciderit, [eum] comminuet, xx 17, 18;
`lapis' pro Domino quoad Divinum Verum, n. 6426, `frangi,' quia de veris quae ab Ipso, pro dissipari, ita destrui, et cum veris, illa quae vitae spiritualis sunt, quod fit (m)apud illos qui (x)negant Dominum et reprobant vera quae ab Ipso, qui sunt {4} qui rejiciunt lapidem:(n) apud Jeremiam, Adduc super eos diem mali, geminata fractione frange, xvii 18;
`geminata fractione frangere' pro prorsus destruere: apud Esaiam, Disposui me usque ad matutam; sicut leo, ita frangit omnia ossa mea; a die usque ad noctem consummabis me, xxxviii 13:
apud Jeremiam, Inveteravit carnem meam et cutem meam, et fregit ossa mea, Threni iii (x)4:
apud Moschen, Non efferes e domo de carne agni paschalis, neque os frangetis in eo, Exod. xii 46;
[4] `frangere ossa' est destruere vera a Divino quae sunt ultima in ordine {5}, quibus innituntur et a quibus suffulciuntur vera et bona interiora, quae si destruuntur, (o)etiam cadunt illa quae superinstructa sunt; vera ultima in ordine {6} sunt vera sensus litterae Verbi, in quibus {7} sunt vera sensus interni, et quibus haec innituntur sicut columnae suis stylobatis; quod `ossa' sint vera, videatur n. 3812, 6592, 8005; ex his patet quid repraesentatum et significatum est per illa de Domino apud Johannem, Venerunt ad Jesum; cum viderent Illum mortuum, non fregerunt {8} Illius crura: quod factum est ut Scriptura impleretur, Os non frangetis Illius, xix [33,] 36;
causa erat quia Ipse erat ipsum Divinum Verum tam in primo quam in ultimo ordinis: apud Esaiam, Obligabit Jehovah fracturam populi Sui, et vulnus plagae ejus sanabit, xxx 26:
apud Jeremiam, {9} Propheta usque ad sacerdotem quisque facit mendacium, et sanant fracturam populi Mei per nullius ponderis rem, vi 13, 14 apud eundem, Super fracturam filiae populi Mei fractus sum, atratus sum, viii 21:
[5] apud Davidem, Tremefecisti terram, confregisti; sana fracturas ejus, Ps. lx 4 [A.V. 2]:
apud Sachariam, Ego excitabo pastorem in terra; (x)fractam non sanabit, stantem non sustentabit, xi 16:
apud Nahum, Non cicatrix fracturae tuae, (x)desperata plaga tua, iii 19;
in his locis `fractura' significat damnum veris et bonis fidei, ita Ecclesiae, illatum; `sanare' est emendare et restituere. Simile significatum est per quod vir cui fractura pedis, aut fractura manus, non accederet ad offerendum panem Dei, Lev. xxi 17, 19, et per quod fractum non (x)offerretur Jehovae super altari, Lev. xxii 22, `fractum' (o)enim significabat destructum {10}. (m)Damnum {11} etiam significatur per `rupturam,' ut apud Esaiam, Rupturas domus {12} Davidis vidistis, quod plurimae sint, xxii 9:
(o)et apud Amos, In die illo erigam tentorium Davidis collapsum et obsaepiam rapturas ejus; destructa ejus restituam et aedificabo ea juxta dies aeternitatis, (x)ix 11;
`domus Davidis' et `tentorium Davidis' pro Ecclesia Domini, `David' enim in Verbo prophetico est Dominus, n. 1888 {13}.(n) @1 i de quo$ @2 destrui$ @3 aedificantes$ @4 quae significantur per illos$ @5 in ultimo ordinis$ @6 in ultimo ordinis altered to ultima in ordine$ @7 i sicut$ @8 confregerunt$ @9 i A$ @10 falsum (m)quod succedit loco veri, cum frangitur$ @11 i bonis et veris illatum$ @12 Heb [ ] (`ir) = a city$ @13 quod per Davidem intelligatur Dominus, videatur n. 1888, rupturae pro damnis similiter etiam alibi$