9166.“向耶和华所起的誓必在他们二者之间”表通过来自圣言的真理对这些事物的每一个方面所作的调查。这从“起誓”和“他们二者”的含义清楚可知：“起誓”是指通过真理确认（参看2842，3037，3375节），因此“向耶和华所起的誓”表示通过来自圣言的真理如此行，因为耶和华的真理或神之真理在圣言中；“他们二者”是指每一个方面，因为就内义而言，“二者之间”并非表示两个人之间，而是表示每一个方面。“二”表示结合为一个整体的事物（1686，3519，5194，8423节），因而表示构成这个整体的一切，或它的每一个方面。这些事物就是天上的天使对“二”的理解，他们如此理解的原因是：当天使讨论彼此不一致的两个真理时，下面就会出现两个灵人争论的场景。由于这些灵人是许多社群的臣民，所以这一个真理的每一个方面出现在这个灵人那里，那一个真理的每一个方面出现在那个灵人那里。天使由此发觉这两个真理如何能联结起来。我通过经历得以知道事情就是这样。正因如此，“二”也表示完全或完整之物（9103节）。
之所以允许以色列和犹太民族向耶和华起誓，是因为他们不是内在人，而是外在人；他们敬拜神的时候，是在一个外在层面，而非一个内在层面来敬拜的。这就是他们的性质（参看4281，4293，4429，4433，4680，4844，4847，4865，4903，6304，8588，8788，8806节）。当对真理的确认降至脱离内在人的外在人时，它是通过起誓实现的；但当它经由内在人降至外在人时，则不是这样。因为在内在人中，真理出现在自己的光中，而在脱离内在人的外在人中，真理出现在黑暗中。这解释了为何住在至内在或第三层天堂的属天天使，因处于光的最高层级，所以甚至都不用推理来确认真理，更不用说对真理进行争论或推理了；他们只是简单地说是或不是。这是因为他们靠着从主那里所获得的一种能力而去感知并看见真理。
这解释了为何主论到“誓”说：
你们又听见有吩咐古人的话，说，不可背誓，所起的誓，总要向主谨守。只是我告诉你们：什么誓都不可起。不可指着天起誓，因为天是神的宝座；不可指着地起誓，因为地是祂的脚凳；也不可指着耶路撒冷起誓，因为耶路撒冷是大君王的城；又不可指着你的头起誓，因为你不能使一根头发变白或变黑。你们的话，是，就说是；不是，就说不是；若再多说，就是出于那恶者。（马太福音5:33-37）
这些话意味着，对神之真理的确认要来自圣言，而非来自人；当人是内在的，而非外在的时，这种确认就实现了。因为外在的人通过起誓确认真理，而内在的人通过推理来确认；那些甚至更内在的人根本不确认它们，只是简单说就是这样，或不是这样。那些外在的人被称为属世人；那些内在的人被称为属灵人；那些甚至更内在的人被称为属天人。后一种人，就是属天人能从主直觉地感知某事是不是真的（参看2708，2715，2718，3246，4448，7877节）。由此明显可知主说“什么誓都不可起。你们的话，是，就说是；不是，就说不是”意味着什么。不过，必须解释一下为何祂还说：不可指着天起誓，因为天是神的宝座；不可指着地起誓，也不可指着耶路撒冷起誓，又不可指着你的头起誓，你们的话，是，就说是；不是，就说不是；若再多说，就是出于那恶者。
“指着天起誓”表示通过神性真理，因而通过天上的主而如此行。天堂之所以为天堂，凭的不是天使本身，而是从主发出的神性真理，因而凭的是他们里面的主自己；因为正是天使里面的神性使得他们成为天堂天使，并被称为天堂天使。这解释了为何说天堂里的人“在主里面”，以及为何主是天堂的每一个事物中的全部，又为何天使是神之真理，因为他们是从主发出的神之真理的接受者。天堂凭那里主的神性而为天堂，并被称作天堂（参看552，3038，3700节）；天使是神之真理（4295，4402，7268，7873，8301节）；在圣言中，“一位天使或使者”表示主的某种事物（1925，2821，3039，4085，4295，6280节）。由于天堂是神性真理方面的主，故经上说“不可指着天起誓，因为天是神的宝座”。“神的宝座”是指从主发出的神性真理（参看5313，6397，9039节）。
然而，“不可指着地起誓”是指通过教会，因而通过那里的神性真理而如此行。正如天堂凭从主发出的神性真理而为主，教会也是如此，因为教会就是主在地上的天堂或国度。在圣言中，“地”是指教会（662，1066，1262，1733，1850，2117，2118e，2928，3355，4535，4447，5577，8011，8732节）。由于“地”是指教会，是天堂之下主的神性所在的地方，故经上说“不可指着地起誓，因为地是神的脚凳”。“脚凳”表示天堂之下的神之真理，就是字义上的圣言或诸如存在于字义中的真理；因为天堂中的神之真理，就是内义上的圣言就止歇并立于字义之上。大卫诗篇（诗篇99:5；132:7）、以赛亚书（60:13）和耶利米哀歌（2:1）中的“脚凳”就表示诸如存在于字义中的真理。
“指着耶路撒冷起誓”是指通过取自圣言的真理的教义而如此行，因为“耶路撒冷”在广义上是指教会（2117，3654节）；不过，当经上提到表示教会的“地”，接着又提到“耶路撒冷”时，“耶路撒冷”表示教会的教义，因而表示取自圣言的神之真理的教义。这就是为何它被称为“大君王（就是神）的城”，因为在圣言的内义中，“城”表示真理的教义（参看402，2449，2943，3216，4478，4492，4493节）。
“指着自己的头起誓”表示通过一个人信以为真理，并使之成为其信仰一部分的真理而如此行，因为这真理构成“他的头”，也是以赛亚书（15:2；29:10）、以西结书（7:18；13:18；16:12；29:18）、马太福音（6:17）等中的“头”所表示的。所以经上又说“你不能使一根头发变白或变黑”。“头发”表示属于外在人或属世人的真理（3301节），就是那些相信真理不是因为发觉它是真理，而是因为教会的教义如此教导的人所拥有的那种。由于他们并非从其它任何源头知道它，故经上说他们“不可指着头起誓，因为他们不能使一根头发变白或变黑”。“使一根头发变白”表示靠人自己的权威或人的自我而声称真理是真理；“使一根头发变黑”表示靠人自己的权威或人的自我声称虚假是虚假；因为“白”论及真理（3301，3993，4007，5319节），因此“黑”论及虚假。
由此可见，“什么誓都不可起。不可指着天起誓，不可指着地起誓，也不可指着耶路撒冷起誓，又不可指着你的头起誓”是什么意思，即：不可用人自己的东西，而要用与人同在的主的东西来确认神之真理。因此，经上最后说“你们的话，是，就说是；不是，就说不是；若再多说，就是出于那恶者”。因为那些能靠主来感知并看见真理的人只会以这种方式来确认它，如至内在或第三层天堂天使的情形，他们被称为属天天使，如前所述。“若再多说，就是出于那恶者”的原因是，多说的话不是出于主，而是出于人的自我，因而出于邪恶，因为人的自我完全是邪恶（210，215，874，875，876，987，1023，1044，1047，3812e；4328，5665，8941，8944节）。这一切再次表明主以哪种方式说话，也就是说，以这样一种方式说话：每一句话都包含一个内义，因为祂从神性说话。因此，祂说话既让天使受益，同时也让世人受益，因为天使照圣言的内义感知圣言。
Potts(1905-1910) 9166
9166. The oath of Jehovah shall be between them both. That this signifies a search by means of truths from the Word in respect to each and all of these things, is evident from the signification of an "oath," as being confirmation by means of truths (see n. 2842, 3037, 3375), thus "the oath of Jehovah" denotes by means of truths from the Word, for in the Word are the truths of Jehovah, or truths Divine; and from the signification of "them both," as being in each and all things, for in the internal sense "between both" does not signify between two persons, but in each and all things, for "two" denotes conjunction into one (n. 1686, 3519, 5194, 8423), thus whatsoever is in the one, or each and all things therein. That these things are perceived in heaven by "two," is because when the angels are conversing about two truths which do not agree together, there are presented below two debating spirits, who are the subjects of a number of societies. With the one spirit appear each and all things that belong to the one truth, and with the other spirit each and all things that belong to the other truth; and in this way it is perceived how these truths may be conjoined. That this is so I have been given to know from experience. Hence it is that by "two" is also signified what is full (n. 9103). [2] The reason why it was allowable for the Israelitish and Jewish nation to swear by Jehovah, was that they were not internal, but external men; and while they were in Divine worship, they were in the external apart from the internal. (That such was their nature, see n. 4281, 4293, 4429, 4433, 4680, 4844, 4847, 4865, 4903, 6304, 8588, 8788, 8806.) When the confirmation of truth descends into the external man separated from the internal, it is effected by an oath. It is otherwise when it descends into the external through the internal; for in the internal man truth appears in its own light, but in the external apart from the internal man, truth appears in darkness. From this it is that the celestial angels, who are in the inmost or third heaven, being in the highest light, do not even confirm truths by reasons, still less do they debate or reason about them, but merely say Yea, or Nay. This is because they perceive and see truths from the Lord. [3] Therefore the Lord said concerning oaths:
Ye have heard that it was said, Thou shalt not forswear thyself; but shalt perform unto the Lord thine oaths. But I say unto you, Swear not at all; neither by the heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head, for thou canst not make one hair white or black. But let your speech be, Yea, yea; nay, nay; whatsoever is more than these is from evil (Matt. 5:33-37). These words involve that truths Divine are to be confirmed from the Lord, and not from man, which is effected when men are internal, and not external; for external men confirm truths by oaths, but internal men by reasons. They who are still more internal do not confirm them; but only say that it is so, or that it is not so. External men are they who are called natural men; internal men are they who are called spiritual men; and still more internal men are they who are called celestial men. (That these celestial men perceive from the Lord whether a thing is true or not, see n. 2708, 2715, 2718, 3246, 4448, 7877.) From all this it is evident what is involved in the Lord's saying, "Swear not at all," and "Let your speech be, Yea, yea; nay, nay." But it shall be explained why He also said that they should not swear by heaven, nor by the earth, nor by Jerusalem, nor by the head, and that any speech more than yea, yea, and nay, nay, is from evil. [4] "To swear by heaven" denotes by the Divine truth, and thus by the Lord in heaven; for heaven is not heaven from the angels regarded in themselves, but from the Divine truth proceeding from the Lord, and thus from the Lord in them; for it is the Divine in them that causes them to be, and to be called, angels of heaven. From this it is that they who are in heaven are said to be "in the Lord;" also that the Lord is everything in each and all things of heaven; and likewise that the angels are truths Divine, because they are recipients of truth Divine from the Lord. (That heaven is, and is called, heaven, from the Divine of the Lord therein, see n. 552, 3038, 3700; also that the angels are truths Divine, n. 4295, 4402, 7268, 7873, 8301; and that something of the Lord is meant in the Word by an "angel," n. 1925, 2821, 3039, 4085, 4295, 6280.) Because heaven is the Lord as to Divine truth, it is said, "thou shalt not swear by heaven, for it is God's throne," for "God's throne" denotes the Divine truth which proceeds from the Lord (see n. 5313, 6397, 9039). [5] But "to swear by the earth" denotes by the church, and thus by the Divine truth therein; for as heaven is the Lord by virtue of the Divine truth which proceeds from Him, so also is the church, because the church is the Lord's heaven, or His kingdom, on earth ("earth" in the Word being the church, n. 662, 1066, 1262, 1733, 1850, 2117, 2118, 2928, 3355, 4535, 4447, 5577, 8011, 8732). And as "the earth" denotes the church, wherein is the Divine of the Lord beneath heaven, it is therefore said, "thou shalt not swear by the earth, for it is God's footstool." "The footstool" denotes truth Divine under heaven, such as is the Word in the literal sense, for upon this sense rests, and as it were stands, the truth Divine in heaven, which is the Word in the internal sense. This truth is signified by "footstool" in David (Ps. 99:5; 132:7); in Isaiah (60:13); and in the Lamentations of Jeremiah (2:1). [6] "To swear by Jerusalem" denotes by the doctrine of truth from the Word, for "Jerusalem" in a wide sense denotes the church (n. 2117, 3654). But when mention is made of "the earth," which denotes the church, and afterward of "Jerusalem," then by "Jerusalem" is signified the doctrine of the church, consequently the doctrine of truth Divine from the Word. Hence it is that it is called "the city of the great King," for by "a city" in the Word in its internal sense is signified the doctrine of truth (see n. 402, 2449, 2943, 3216, 4478, 4492, 4493). [7] "To swear by one's own head" denotes by the truth which the man himself believes to be truth, and which he makes of his faith, for this makes the head with the man, and is also signified by the "head" in Isa. 15:2; 29:10; Ezek. 7:18; 13:18; 16:12; 29:18; Matt. 6:17; and elsewhere. Wherefore it is also said, "for thou canst not make one hair white or black," for "hair" denotes the truth of the external or natural man (n. 3301), such as those have who are in the faith of truth, not because they perceive it to be truth, but because the doctrine of the church so teaches. And because they do not know it from any other source, it is said that they "shall not swear by it, because they cannot make one hair white or black." "To make a hair white" denotes to declare from one's self that truth is truth; and "to make a hair black" denotes to declare from one's self that falsity is falsity; for "white" is predicated of truth (n. 3301, 3993, 4007, 5319), and consequently "black" is predicated of falsity. [8] From all this it is now evident what is meant by "not swearing at all, neither by heaven, nor by the earth, nor by Jerusalem, nor by one's own head," namely, that truth Divine is not to be confirmed from man, but from the Lord in man. On this account it is lastly said, "let your speech be, Yea, yea; nay, nay; for whatsoever is more than these is from evil." For they who perceive and see truth from the Lord, do not otherwise confirm it; as is the case with the angels of the inmost or third heaven, who are called celestial angels, and are spoken of above. The reason why speech more than this is from evil, is that what is more than this is not from the Lord, but from man's own, thus from evil, for man's own is nothing but evil (n. 210, 215, 874-876, 987, 1023, 1044, 1047, 3812, 4328, 5660, 8941, 8944). From all this it is again evident in what manner the Lord spoke, namely, so that in each and all things there is an internal sense; because He spoke from the Divine, and thus for the angels at the same time as for men, for the angels perceive the Word according to its internal sense.
Elliott(1983-1999) 9166
9166. 'An oath of Jehovah shall be between them both' means enquiry made through truths from the Word regarding every single aspect of these things. This is clear from the meaning of 'an oath' as confirming through truths, dealt with in 2842, 3037, 3375, so that 'an oath of Jehovah' means doing so through truths from the Word, for the Word contains Jehovah's truths, that is, God's truths; and from the meaning of 'them both' as in every single aspect, for in the internal sense 'between both' does not mean between two but in every single aspect. 'Two' means things joined together to make a single whole, 1686, 3519, 5194, 8423, thus all that composes the whole, or every single aspect of it. This is what those in heaven perceive 'two' to be; and the reason why they do so is that when a discussion takes place among angels regarding two truths at variance with each other, a scene in which two spirits are arguing with each other presents itself on the level below. And since these spirits are the subordinates of a number of communities, every single aspect of one truth appears with one spirit, and every single aspect of the other truth with the other spirit. From this the angels perceive how the two are able to be linked together. I have been allowed to know from experience that this is what happens. So it is that when the words 'them both' are used in reference to truths they mean in every single aspect. This also is the reason why 'two' means something complete, 9103.
[2] The reason why it was permissible among the Israelite and Jewish nation to swear by Jehovah was that they were not internal, only external people, and when they engaged in the worship of God they did so on an external and not an internal level. The fact that they were like this, see 4281, 4293, 4429, 4433, 4680, 4844, 4847, 4865, 4903, 6304, 8588, 8788, 8806. When the confirmation of a truth comes down into the external man separated from the internal, it is effected by means of an oath; but not so when it comes down into the external by way of the internal. For in the internal man truth appears in its own light, but in the external without the internal truth appears in darkness. This explains why the celestial angels, who inhabit the inmost or third heaven, being in the highest degree of light do not even confirm truths by the use of reasons. Still less do they engage in argument and reasoning about truths; they simply say Yes or No, which they do by virtue of an ability received from the Lord to perceive and see them.
[3] This explains why the Lord has said the following regarding oaths,
You have heard that it was said, You shall not swear falsely, but shall perform to the Lord your oaths. But I say to you, You shall not swear at all, neither by heaven, for it is God's throne, nor by the earth, for it is His footstool, nor by Jerusalem, for it is the city of the great King. Nor shall you swear by your head, for you cannot make one hair white or black. But let your words be, Yes, yes; No, no; anything beyond this is from evil.a Matt 5:33-37.
These words imply that confirmation of God's truths should come from the Lord and not from man, which it does when people are internal and not external. For people who are external confirm truths by means of oaths, but those who are internal do so by means of reasons, while those who are even more internal do not confirm them at all but simply say It is so, or It isn't so. Those who are external are called natural people, those who are internal are called spiritual people, and those even more internal are called celestial people. The last of these - celestial people - have the ability, received from the Lord, to perceive intuitively whether something is true or not, see 2708, 2715, 2718, 3246, 4448, 7877. All this shows what was implied when the Lord said, You shall not swear at all, and also Let your words be Yes, yes; No, no. But why He also said that they were not to swear by heaven, by the earth, by Jerusalem, or by their head, and that any words beyond 'Yes, yes; No, no' are from evil, must be explained.
[4] Swearing by heaven means doing so by Divine Truth, thus by the Lord there. Heaven is heaven not by virtue of the angels regarded in themselves but by virtue of the Divine Truth emanating from the Lord, thus by virtue of the Lord Himself, within them; for the Divine within them is what enables them to be angels of heaven and be called angels of heaven. This explains why those in heaven are said to be 'in the Lord', why the Lord is the All in every single thing of heaven, and also why angels are God's truths, being recipients of God's truth emanating from the Lord.
Heaven is heaven and is called heaven by virtue of what is Divine and the Lord's there, see 552, 3038, 3700. Angels are God's truths, 4295, 4402, 7268, 7873, 8301. Something of the Lord is meant by an angel in the Word, 1925, 2821, 3039, 4085, 4295, 6280.
Since heaven is the Lord in respect of Divine Truth, it says 'you shall not swear by heaven, for it is God's throne'. 'God's throne' is Divine Truth which emanates from the Lord, 5313, 6397, 9039.
[5] Swearing by the earth however is doing so by the Church, thus by Divine Truth there. For just as heaven is the Lord by virtue of Divine Truth that emanates from Him, so too is the Church, the Church being the Lord's heaven or His kingdom on earth. For the meaning of 'earth' in the Word as the Church, see 662, 1066, 1262, 1733, 1850, 2117, 2118 (end), 2928, 3355, 4447, 4535, 5577, 8011, 8732. And since 'the earth' is the Church, the place where what is Divine and the Lord's below heaven exists, it says 'you shall not swear by the earth, for it is God's footstool'. 'Footstool' means God's truth below heaven, which is truth as it exists in the literal sense of the Word; for on this sense God's truth in heaven, which is the Word in the internal sense, rests and so to speak stands. Truth as it exists in the literal sense is meant by 'footstool' in David, in Ps 99:5; 132:7; in Isaiah 60:13; and in Jeremiah, in Lamentations 2:1.
[6] Swearing by Jerusalem however is doing so by teachings that present truth drawn from the Word. For in a broad sense 'Jerusalem' is the Church, 2117, 3654; but when the words 'the earth', meaning the Church, are used, followed by 'Jerusalem', 'Jerusalem' then means the Church's teachings, consequently teachings that present God's truth drawn from the Word. This is why it is called 'the city of the great [King, who is] God', for 'city' in the internal sense of the Word means teachings that present the truth, see 402, 2449, 2943, 3216, 4478, 4492, 4493.
[7] Swearing by his head however means a person's doing so by the truth which he himself believes to be the truth and makes part of his faith; for this as it resides with him constitutes 'his head', and it is also what is meant by 'the head' in Isaiah 15:2; 29:10; in Ezekiel 7:18; 13:18; 16:12; 29:18; in Matthew 6:17; and elsewhere. Therefore it also says, 'for you cannot make one hair white or black'. 'Hair' means truth belonging to the external or natural man, 3301, the kind that exists with those who believe the truth not because they perceive it to be the truth but because the teachings of the Church declare it to be so. And since they know the truth on no other grounds than this it says that they are not to swear by it because they cannot make a hair white or black. 'Making a hair white' means declaring on one's own authority that truth is truth, and 'making a hair black' declaring on one's own authority that falsity is falsity. For 'white' is said in reference to truth, 3301, 3993, 4007, 5319, and therefore 'black' in reference to falsity.
[8] From all this one may now see what is meant by the command not to swear at all, not by heaven, nor by the earth, nor by Jerusalem, nor by one's head, namely that a person should not use what is his own to confirm God's truth but what is the Lord's with him. Therefore it also says finally, Your words shall be Yes, yes; No, no; anything beyond this is from evil. Those who have the ability, which comes from the Lord, to perceive and see truth confirm it in this way alone, even as angels of the inmost or third heaven do, the ones who are called celestial angels, spoken about above. The reason why any words beyond 'Yes, yes; No, no' are from evil is that anything beyond them does not come from the Lord but from a person's proprium or self, thus from evil, since a person's proprium is nothing but evil, see 210, 215, 874-876, 987, 1023, 1044, 1047, 3812 (end), 4328, 5660, 8941, 8944. All this again shows in what way the Lord spoke, that is to say, in such a way that every single word contained an inner meaning, since He spoke from the Divine. Thus He spoke for the benefit of angels at the same time as for men; for angels perceive the Word according to its inner meaning.
Latin(1748-1756) 9166
9166. `Juramentum Jehovae erit inter ambos illos': quod significet inquisitionem per vera ex Verbo de omnibus et singulis illis, constat ex significatione `juramenti' quod sit confirmatio per vera, de qua n. 2842, 3037, 3375; inde `juramentum Jehovae' est per vera ex {1} Verbo, nam ibi sunt vera Jehovae seu vera Divina; et ex significatione `amborum illorum' quod sit in omnibus et singulis, nam inter ambos in sensu interno non significat inter duos {2}, sed in omnibus et singulis, duo enim sunt {3} conjunctio (d)in unum, n. (x)1686, 3519, 5194, 8423, ita est quicquid est in uno, seu {4} omnia et singula (o)ibi; quod per duo {5} illa percipiantur in caelo, est causa quia cum sermo est angelis de duobus veris inter se discrepantibus, tunc sistuntur duo spiritus infra qui disceptant, qui quia sunt subjecta plurium societatum, apparent omnia et singula quae unius veri sunt apud unum spiritum, et omnia et singula quae alterius veri apud alterum; {6} inde percipitur quomodo illa conjungi possunt; quod ita sit, ab experientia scire datum est; inde est quod per ambos illos, cum de veris dicitur, sit in omnibus et singulis; quae etiam causa est, quod per duo (o)etiam significetur plenum, n. 9103. Quod licitum fuerit apud gentem Israeliticam et Judaicam jurare per Jehovam, erat quia non interni sed externi homines fuerunt, et cum in cultu `Divino' in externo fuerunt absque interno; quod tales fuerint {7}, videatur n. 4281, 4293, 4429, 4433, 4680, 4844, 4847, 4865, 4903, 6304, (x)8588, 8788, 8806; confirmatio veri cum cadit in externum hominem separatum ab interno fit per juramentum, aliter cum cadit in externum per internum; in interno enim {8} apparet verum in sua luce, at in externo absque interno apparet verum {9} in tenebris; inde {10} est quod angeli caelestes, qui in intimo seu tertio caelo sunt, quia in summa luce, ne quidem confirment vera per rationes, minus (o)quod disceptent aut ratiocinentur de illis, sed solum dicant, ita aut {11} non; (o)causa est quia percipiunt et vident illa a Domino; inde est quod Dominus ita de juramentis dixerit, Audivistis quod dictum sit, Non jurabis, solves vero Domino juramenta tua; Ego vero dico vobis, Non jurabis omnino, neque per caelum, quia thronus Dei est, neque per terram, quia scabellum pedum Ipsius est, neque per Hierosolymam {12}, quia urbs est magni Regis; neque jurabis per caput tuum, quia non potes unum pilum album aut nigrum facere. Esto vero sermo vester, ita ita, non non; quod ultra haec est ex malo est, Matth. v 33-37;[3] haec involvunt quod vera Divina confirmanda sint a Domino et non ab homine, quod fit cum interni homines sunt et non externi; externi enim homines confirmant illa per juramenta, interni autem per rationes; qui adhuc interiores homines sunt non confirmant illa sed modo dicunt quod ita sit vel non ita sit; externi homines sunt qui vocantur naturales homines, interni qui vocantur spirituales homines, et adhuc interiores sunt qui vocantur caelestes homines; quod hi, nempe caelestes, ex Domino percipiant {13} num verum sit vel non sit, videatur n. 2708, 2715, 2708, 3246, 4448, 7877; ex his patet {14} quid involvit quod Dominus dixerit, Non jurabis omnino, tum, Esto sermo vester, ita ita, non non; sed explicabitur cur etiam dicitur quod `non jurarent per caelum, nec per terram, nec per Hierosolymam, neque per caput,' et quod `sermo ultra ita ita, non non, ex malo sit.' [4] Jurare per caelum est per Divinum Verum, ita per Dominum ibi, nam caelum non est caelum ex angelis in se spectatis {15} sed ex Divino Vero procedente a Domino, ita ex Domino, in illis {16}, (o)nam Divinum in illis facit ut sint et dicantur angeli caeli; inde est quod {17} qui in caelo sunt dicantur esse in Domino, tum {18} quod Dominus sit omne in omnibus et singulis caeli, (o)ut et quod angeli sint vera Divina, quia {19} recipientes veri Divini a Domino; quod caelum sit (o)et dicatur caelum ex Divino Domini ibi, videatur n. 552, 3038, 3700; quod angeli sint vera Divina, n. 4295, 4402, 7268, 7873, (x)8301, et quod aliquid Domini intelligatur {20} per angelum in Verbo, n. 1925, 2821, 3039, 4085, 4295, 6280; quia caelum est Dominus quoad Divinum Verum, ideo dicitur `non jurabis per caelum, quia thronus Dei est,' nam `thronus (o)Dei' est Divinum Verum quod procedit a Domino, n. 5313, (x)6397, 9039. [5] Jurare autem per terram est per Ecclesiam, ita per Divinum Verum ibi, nam sicut caelum est Dominus ex Divino Vero quod procedit ab Ipso, ita quoque est Ecclesia, quoniam Ecclesia est caelum Domini aut regnum Ipsius in terris; quod `terra' in Verbo sit Ecclesia, videatur n. 662, 1066, 1262, 1733, 1850, 2117, 2118 fin., 2928, 3355, (a)4447, 4535, 5577, 8011, 8732; et quia `terra' est Ecclesia, ubi Divinum (o)Domini infra caelum (o)est, ideo dicitur, `non jurabis per terram, quia scabellum pedum Dei est'; `scabellum pedum' est verum Divinum infra caelum, quale est Verbum in sensu litterali, nam huic innititur et quasi insistit verum Divinum in caelo, quod est Verbum in sensu interno;' (c)illud (o)verum per `scabellum pedum' significatur apud Davidem Ps. (x)xcix 5; Ps. cxxxii 7; apud Esaiam lx 13; et apud Jeremiam in Lamentationes ii 1. [6] Jurare autem per Hierosolymam est per doctrinam veri ex Verbo, nam `Hierosolyma' in sensu lato est Ecclesia, n. 2117, 3654; sed cum dicitur `terra,' quae est Ecclesia, et dein `Hierosolyma,' est Hierosolyma doctrina Ecclesiae, proinde doctrina veri Divini ex Verbo; inde est quod dicatur `urbs magni Dei,' per `urbem' enim in Verbo in sensu ejus interno significatur doctrina veri, videatur n. 402, 2449 , 2943, 3216, 4478, 4492, 4493. [7] Jurare autem per caput suum est per verum quod ipse homo credit verum esse, et facit suae fidei, id enim apud hominem facit caput, et quoque significatur per `caput' apud (m)Esaiam xv 2, xxix 10; apud Ezechielem vii 18, xiii 18, xvi 12, xxix 18; apud Matthaeum vi 17; et alibi; quare etiam dicitur, `quia non potes unum pilum album aut nigrum facere'; `pilus' (d)enim est verum externi seu naturalis hominis, n. 3301, quale est illis qui in fide veri sunt non ex eo quod percipiant verum esse, sed ex eo quod doctrina Ecclesiae ita doceat; et quid id non aliunde sciant, dicitur quod `non jurandum (o)sit per id quia non possunt pilum album aut nigrum facere'; `facere pilum album' est dicere verum esse verum (c)ex se, et `facere pilum nigrum' est dicere falsum esse falsum ex se; `album' enim praedicatur de vero, n. 3301, 3993, 4007, 5319, et inde `nigrum' de falso. [8] Ex his nunc patet quid intelligitur per quod `omnino non jurandum sit', non per caelum, non per terram, non per Hierosolymam, neque per caput suum,' quod nempe non confirmandum sit verum Divinum ab homine sed a Domino apud hominem; idcirco {21} ultimo dicitur, Sermo vester erit, ita ita, non non; quod ultra haec est ex malo est; qui enim a Domino percipiunt et vident verum, illi non aliter confirmant illud, sicut faciunt angeli intimi seu tertii caeli, qui angeli caelestes vocantur, de quibus supra; quod `sermo ultra illa sit ex malo,' est quia quod ultra est, non ex Domino (o)est sed ex proprio hominis {22}, ita ex malo, nam proprium hominis non est nisi quam malum, videatur n. 210, 211, 874-876, 987, 1023, 1044, 1047, 3812 fin., 4328, 5660, 8941, 8944. Ex his iterum patet quomodo Dominus locutus est, quod nempe ut in omnibus et singulis sit {23} sensus internus, quia locutus est ex Divino, ita pro angelis simul cum pro hominibus {24}, nam angeli Verbum secundum sensum (t)ejus internum' percipiunt {25}. @1 in$ @2 d duos i ambo$ @3 nam duo sunt altered to duo significant$ @4 inde etiam$ @5 ambos$ @6 i et$ @7 de qua re$ @8 in internum (m)et per hunc in externum,(n) nam tunc$ @9 quare internus homo non jurat, sed externus absque interno, quia est$ @10 i quoque$ @11 et$ @12 Hierosolyma$ @13 externus enim homo confirmat illa per juramentum, internus autem per rationes, et qui adhuc interior homo est, non confirmat illa, sed modo dicit, quod ita spiritualis sit aut non ita sit, externus homo est qui vocatur naturalis homo, internus qui vocatur spiritualis homo, et adhuc interior est qui vocatur coelestis homo, quod hic, nempe coelestis ex Domino percipiant$ @14 i quidem$ @15 ibi$ @16 i angelis$ @17 i illi$ @18 et$ @19 i sunt$ @20 After angelum$ @21 i etiam$ @22 est$ @23 After internus$ @24 et pro homine$ @25 i Verbum tale vocatur inspiratio a Divino, n. 9094 fin.$