9213.“必在日落以先还给他”表必须在外在之爱的快乐所诱发的一种阴影状态到来之前恢复它。这从“日落”的含义清楚可知，“日落”是指外在之爱的快乐所诱发的一种阴影状态。此处的情形是这样的：在天堂，构成爱之良善的事物具有热的交替变化，构成信之真理的事物具有光的交替变化；因此，天堂有爱与信的交替变化。地狱也有交替变化，不过，它们是天堂里的交替变化的对立面，因为它们是对邪恶之爱和对虚假之信的交替变化。这些交替变化对应于地上一年四季的交替变化，即春、夏、秋、冬，又春，依此类推。不过，在灵界，状态取代了季节；因为那里没有热和光的变化，但有爱和信的变化。然而，要知道，这些交替变化在这个人身上和在那个人身上是不一样的；相反，它们照着各人在世上所获得的生命状态而因人而异。在天堂，日落对应于笼罩信之真理的一种阴影状态，和袭裹爱主爱邻之良善的一种寒冷状态。在这些状态下，那里的人进入外在之爱的快乐，这些快乐将信置于阴影之中。因为当一位天使或一个灵人处于外在事物时，他也处于阴影之中；但当处于内在事物时，他就会体验到天堂之爱的快乐和幸福，同时体验到信的愉悦，或处于真理之光。地上的春夏两季便对应于这些状态。由此可见为何“日落”表示外在之爱的快乐所诱发的一种阴影状态。关于这些交替变化，可参看前面的说明（5097，5672，5962，6110，7083，8426，8615，8644，8812节）。
综上所述，可以看出人们当如何理解这一解释，即：必须在外在之爱的快乐所诱发的一种阴影状态到来之前恢复被感官印象产生的幻觉驱散的记忆真理，也就是“你若真拿同伴的衣服作抵押，必在日落以先还给他”这句话所表示的。人们要明白，被幻觉夺走的真理必须趁着此人仍处于真理之光而得以恢复；因为在这光中，他能重新获得它们，还能驱散幻觉所引入的虚假。但当他处于外在之爱的快乐所诱发的一种阴影状态时，就无法做到这一切了，因为这些快乐弃绝这些真理，阴影也不接受它们。幻觉就这样粘附在这个人身上，被他归为己有。外在快乐，或外在人的快乐之所以具有这种性质，是因为它们与世界紧密相联，还被它的热唤起，可以说被这热激活。内在的快乐幸福，或内在人的快乐幸福则不然。这些与天堂紧密相联，也被它的热唤起和激活，这热是来自主的爱。
在摩西五经另一处经文，这一典章或律法以下面的话来宣布：
不可拿石磨或磨石作抵押，因为他这是拿灵魂作抵押。（申命记24:6）
“石磨”表示诸如服务于获得信，之后获得仁的那类事物（7780节）；“灵魂”表示源于仁的信之生命（9050节）；由此明显可知，“不可拿石磨作抵押，因为他这是拿灵魂作抵押”表示什么。又：
你不可向寄居的和孤儿屈枉正直，也不可拿寡妇的衣裳作抵押。（申命记24:17）
“拿寡妇的衣裳作抵押”表示以任何方式夺走良善所渴望的真理；因为“衣裳”表示真理（参看9212节）；“寡妇”是指一个处于良善并渴望 真理的人，或在抽象意义上表示渴望真理的良善（9198节）；因为如果真理被夺走，良善连同它的渴望也一道消亡。
又：
不论你借给同伴什么，不可进他家拿抵押品。要站在外面，等那向你借贷的人把抵押品拿出来给你。他若是穷人，你不可躺卧在他的抵押品里；必在日落的时候把抵押品还给他，使他躺在自己的衣服里，他就为你祝福，这在你神面前算为义了。（申命记24:10-13）
债主“要站在外面，抵押品拿出来给他”表示回应所交流的真理的正确方式；因为“借”表示真理的交流，“拿抵押品”表示回应。没有人能知道所表示的是这些事，除非通过来世所发生的事，因而除非知道“进家”表示什么，“站在外面”，因而“拿到外面”又表示什么。
在来世，那些进别人的家，并在同一个房间一起交谈的人以这样的方式与那里的所有人交流自己的思想：他们完全确信他们自己是凭自己在思考这些思想。但是，如果他们站在外面，这些思想的确被感知到，却仿佛来自别人，而不是来自他们自己。这种情形在来世每天都发生。因此，那些持相同观点或具有相同感觉的人看上去在同一所房子里；如果他们看上去在这所房子的同一个房间里，这一切就更真实了。不过，当这些人的观点出现分歧时，所有人都从与他们不同的人眼前消失。在来世，像这样的表象无处不在，并且常常发生。原因在于，思想的相似性将人们联结起来，并使他们与彼此同在；因为思维是内视，并且地方之间的距离在来世存在的方式和在世上不一样。
由此明显可知“不可进家，而是要站在外面拿抵押品”表示什么，即：人不可向别人施压，或耍弄他的情感，让他去证实自己所知道的真理，而是倾听并接受他在自己心里的回应。因为那些向别人施压，或耍弄他的情感，让他去证实他们自己所知道的真理之人，会使这个别人从他们，而不是从他自己去思考或说话。当有人从别人思考和说话时，与他同在的真理就会陷入混乱；他也不会因此而得以改善，除非他是那种仍对这些真理一无所知的人。这一切再次清楚表明，圣言在每一个细节上都包含与诸如存在于灵界中的那类事物相对应的事物。
Potts(1905-1910) 9213
9213. Even at the going in of the sun thou shalt restore it to him. That this signifies that it must be restored before there is a state of shade from the delights of external loves, is evident from the signification of the "going in," or setting, "of the sun," as being a state of shade from the delights of external loves. The case herein is this. In heaven there are alternations of heat in respect to those things which are of the good of love; and there are alternations of light in respect to those things which are of the truth of faith; thus there are alternations of love and of faith. In hell also there are alternations, but such as are opposite to those in heaven, because there they are alternations of the love of evil and of the faith of falsity. These alternations correspond to the changes of the seasons on the earth, which are spring, summer, autumn, and winter, and again spring; and so on. But in the spiritual world instead of times there are states; for there are no changes of heat and light there, but of love and faith. But be it known that these alternations are not the same with one as with another, but differ with each person according to the state of life acquired by him in the world. Sunset in heaven corresponds to a state of shade as to the truths of faith, and to a state of cold as to the good of love to the Lord and toward the neighbor; for those who are there then come into the delights of external loves, which are attended with shade as to faith. For when an angel or spirit is in external things, he is also in shade; but when he is in internal things, he is in the delights and blessednesses of heavenly loves, and at the same time is in the pleasant things of faith, that is, in the light of truth. These are the states to which correspond the spring and summer seasons on the earth. From all this then it can now be seen why the "going in," or setting, "of the sun," signifies a state of shade from the delights of external loves. (Concerning these alternations see what has been shown above, n. 5097, 5672, 5962, 6110, 7083, 8426, 8615, 8644, 8812.) [2] From what has been said above it can be seen what is meant by saying that the memory-truths which have been separated through fallacies derived from the things of sense must be restored before there is a state of shade from the delights of external loves, which is signified by the words, "if thou take thy companion's garment in pledge, even at the going in of the sun thou shalt restore it to him." For hereby is meant that truths taken away through fallacies must be restored while the man is still in the light of truth; for he is then able to recover them, and also to dispel the falsities induced by fallacies; but this he cannot do when he is in a state of shade arising from the delights of external loves, because these delights reject those truths; and the shade does not receive them; and thus the fallacies cling to the man, and are appropriated by him. The reason why external delights, that is, those of the external man, are of such a nature, is that they are closely connected with the world, and are also excited and as it were vivified by its heat. It is otherwise with internal delights and blessednesses, or those of the internal man. These are closely connected with heaven, and are also excited and vivified by its heat, which is love from the Lord. [3] This judgment, or law, is thus delivered in another passage in Moses:
Thou shalt not take in pledge the mill or millstone; for he taketh the soul in pledge (Deut. 24:6);
by "a mill" are signified such things as serve for procuring faith, and afterward charity (n. 7780); and by "the soul" is signified the life of faith from charity (n. 9050). From this it is evident what is meant by "not taking in pledge a mill, for he taketh the soul in pledge." Again:
Thou shalt not turn back the right of the sojourner and the orphan; nor shalt thou take a widow's garment in pledge (Deut. 24:17);
"to take a widow's garment in pledge" denotes to take away in any manner the truths that long for good; for a "garment" denotes truth (see n. 9212); and "a widow," one who is in good and longs for truths, or in the abstract sense, good longing for truths (n. 9198); for if truth is taken away, good perishes together with its longing. [4] And again:
If thou lend thy companion anything, thou shalt not enter into his house to take a pledge. Thou shalt stand outside, and the man to whom thou hast lent shall bring forth the pledge outside. And if he be a needy man, thou shalt not lie down in his pledge; restoring thou shalt restore to him the pledge at the setting of the sun, that he may lie in his garment, and may bless thee; and it shall be righteousness before thy God (Deut. 24:10-13);
that the creditor should "stand outside, and the pledge be brought forth to him," signifies how the communicated truths are to be responded to; for by "lending" is signified the communication of truth, and by "taking a pledge," the response. No one can know that these things are signified except from what happens in the other life; thus unless he knows what is meant by "entering into the house," and what by "standing outside," thus what is meant by "bringing forth outside." [5] In the other life those who enter the house of another, and converse together in one room, so communicate their thoughts with all who are there, that the latter absolutely know no otherwise than that they themselves are thinking these thoughts from themselves. But if they stand outside, the thoughts are indeed perceived, but as coming from another, and not from themselves. This happens every day in the other life; and therefore those who are of one opinion, or of one sentiment, appear together in one house; and this is still more the case if they appear in one room of the house; and when these same persons disagree, those who do so disappear. In the other life such appearances are everywhere, and are continually happening. The reason is that parity of thoughts conjoins and causes presence, for thought is internal sight, and distances of places there, are not as in the world. [6] From this it is plain what is meant by "not entering into the house, but standing outside and taking a pledge," namely, that one should not bind or incite another to confirm one's own truths, but should hear him and take his answers as they are in himself. For he who binds and incites another to confirm his own truths, causes the other not to think and speak from himself, but from him. And when anyone thinks and speaks from another, the truths he has are thrown into disorder, and yet he is not amended, except in the case of one who is as yet ignorant of these truths. From all this it is again clear that in every detail of the Word there are things which correspond to such as are in the spiritual world.
Elliott(1983-1999) 9213
9213. 'You shall restore it to him even at the going in of the sun' means that it is to be restored before the arrival of a state of shade induced by delights belonging to external kinds of love. This is clear from the meaning of 'the going in (or setting) of the sun' as a state of shade induced by delights belonging to external kinds of love. The situation here is that in heaven there are successive changes of heat with things that compose the good of love, and changes of light with those that constitute the truth of faith, thus successive changes in love and faith. In hell too there are successive changes; but they are their opposites, because there they are changes in the love of evil and belief in falsity. Those successive changes correspond to the successive changes of seasons of the year on earth, which are spring, summer, autumn, winter, and spring again, and so on. But in the spiritual world there are states instead of seasons; for the changes are not those of heat and light, but of love and faith. It should be realized however that those successive changes are not the same for one person as they are for another; rather they are different with each individual person, depending on the person's state of life acquired in the world. Sunset in heaven corresponds to a state of shade that comes over the truths of faith, and to a state of coldness that overtakes the good of love to the Lord and towards the neighbour. In such states those there enter into the delights that belong to external kinds of love, delights which put faith in the shade; for when an angel or a spirit is amid things of an external nature he is also in shade; but when amid those of an internal nature he experiences the delights and bliss that belong to heavenly kinds of love, and at the same time experiences the loveliness of faith, or is in the light of truth. These states are what spring seasons and summer seasons on earth correspond to. From all this it may now be seen why it is that 'the going in (or setting) of the sun' means a state of shade induced by delights belonging to external kinds of love. Regarding these successive changes, see what has been shown already in 5097, 5672, 5962, 6110, 7083, 8426, 8615, 8644, 8812.
[2] The things stated above show what people should understand by the explanation that factual knowledge of truths which has been dispersed by illusions that are a product of sensory impressions is to be restored before the arrival of a state of shade induced by delights belonging to external kinds of love, meant by 'If you take your companion's clothing as a pledge you shall restore it to him even at the going in of the sun'. They should understand that truths removed by illusions are to be restored while the person is still in the light of truth; for while in that light he can regain them and also dispel the falsities that illusions have introduced. But he cannot do so when in a state of shade induced by delights belonging to external kinds of love, because those delights turn truths away, and the shade does not receive them. So the illusions cling to the person and are adopted as his own. The reason why external delights or those of the external man are like this is that they attach themselves to the world, and are also aroused and so to speak brought alive by its heat. It is different with internal delights or bliss, or those of the internal man. These attach themselves to heaven, and are also aroused and brought alive by its heat, which is love coming from the Lord.
[3] This judgement or law is delivered elsewhere in Moses in the following words, No one shall takea as a pledge the mill or the milling stone, for he takes the [person's] livelihoodb as a pledge. Deut 24:6.
'The mill' means the kinds of things that are of service in acquiring faith, and charity after that, 7780, and 'the soul' means the life of faith springing from charity, 9050, from which it is evident what 'not taking the mill as a pledge, for one takes the soul as a pledge' means. In the same author,
You shall not turn aside the right of the sojourner or of the orphan, nor shall you take a widow's clothing as a pledge. Deut 24:17.
'Taking a widow's clothing as a pledge' means taking away by any means at all the truths which good has a desire for. 'Clothing' means truth, as above in 9212, and 'a widow' someone in possession of good who has a desire for truths, or in the abstract sense good that has a desire for truths, 9198. For if truth is taken away, good together with its desire perishes.
[4] Still in the same author,
If you lend your companion something you shall not go into his house to get the pledge. You shall stand outside; but the man to whom you lend shall bring the pledge outdoors. If the man is needy you shall not lie down upon his pledge; you shall surely restore the pledge to him at the going down of the sun, in order that he may lie down in his own clothing and bless you; and it shall be righteousness before your God. Deut 24:10-13.
The law that the lender should stand outside and the pledge be brought out to him means the proper manner of response to truths that have been communicated; for 'lending' means communicating, 9174, and 'taking a pledge' means response. Nobody can know that these things are meant except from the kinds of things that take place in the next life, thus unless he knows what 'going into a house' means, what 'standing outside' means, and so what 'bringing outdoors' means.
[5] In the next life those who go into another's house and talk together in the same room communicate their thoughts to everyone there in such a way that they are fully convinced that they themselves are the authors of those thoughts. But if they stand outside, the thoughts are indeed perceived by them, but as if another, not they, were the author of them. This is an everyday occurrence in the next life. Those therefore who share the same opinion or feel the same way about something are seen together in the same house; and this is all the more true if they are seen together in the same room of the house. But when a difference of opinion arises among the same people, all disappear from before the eyes of those with whom they differ. Appearances such as these occur everywhere and unceasingly in the next life. The reason why they do so is that likeness of thought links people together and leads to their presence with one another; for thought is inward sight, and distances between places in that life do not exist in the way they do in the world.
[6] All this shows what 'not going into the house but standing outside to receive the pledge' means, namely not putting pressure on another or playing on his emotions to get him to corroborate truths known to oneself, but to listen to and accept his responses as they are in his own mind. For those who put pressure on another or play on his emotions to get him to corroborate truths known to themselves make this other person think or speak not from himself but from them. And when anyone thinks and speaks from another the truths present with him are thrown into disorder; nor is he improved by this, unless he is the kind of person who is still ignorant of those truths. All this makes plain once again that the Word in every detail contains matters that correspond to the kinds of things that exist in the spiritual world.
Latin(1748-1756) 9213
9213. `Usque ad intrare solis restitues ei': quod significet quod restituendum ante statum umbrae ex jucundis amorum externorum, constat ex significatione `intrare' seu `occidere solis' quod sit status umbrae ex jucundis amorum externorum. Cum hoc ita se habet {1}: in caelo sunt (x)vicissitudines caloris quoad illa quae boni amoris sunt, et lucis quoad illa quae veri fidei, ita vicissitudines amoris et fidei; in inferno etiam sunt vicissitudines, sed illis oppositae quia ibi {2}amoris mali (c)et {3}fidei falsi; illae vicissitudines correspondent vicissitudinibus temporum anni in terra, quae sunt ver, aestas, autumnus, et hiems, (c)ac iterum ver, et sic porro; sed in mundo spirituali pro temporibus sunt status, nam non sunt vices caloris et lucis, sed amoris et fidei; ast sciendum quod vicissitudines illae non sint similes {4}una sicut alteri, sed differunt apud unumquemvis secundum statum ejus vitae acquisitum in mundo; occasus solis in caelo correspondet statui umbrae quoad {5}vera fidei, et statui frigoris quoad {6}bonum amoris in Dominum et erga proximum; veniunt enim tunc in jucunda amorum externorum, quae secum habent umbram quoad fidem, nam cum angelus aut spiritus in externis est, etiam in {7} umbra est; cum autem in internis est, tunc in jucundis et beatis amorum caelestium est, et simul tunc in amoenis fidei, seu in luce veri; {8}hi status sunt quibus correspondent tempora verna et tempora aestiva in terra; ex his nunc constare potest unde est quod `intrare' seu `occidere solis' significet statum umbrae ex jucundis amorum externorum; de his vicissitudinibus videantur quae prius n. 5097, 5672, 5962, 6110, 7083, 8426, 8615, 8644, 8812, ostensa sunt. 2 Ex supra dictis {9} videri potest quid intelligitur per quod vera scientifica per fallacias ex sensualibus disparata restituenda sint ante statum umbrae ex jucundis amorum externorum, quae significantur per `si oppigneraveris vestem socii tui, usque ad intrare solis restitues ei'; intelligitur enim quod vera per fallacias ablata restituenda sint cum homo adhuc in luce veri est, nam tunc recuperare illa potest et quoque discutere falsa per fallacias inducta, non autem cum in statu umbrae est ex jucundis amorum externorum, quia jucunda haec rejiciunt illa, et umbra non recipit illa; ita fallaciae inhaerent et appropriantur. Quod jucunda externa seu externi hominis talia sint, est quia illa cohaerent mundo et quoque excitantur et quasi vivificantur ex ejus calore; aliter jucunda {10}aut beata interna seu interni hominis, ea cohaerent caelo et quoque excitantur et vivificantur ex ejus calore, qui est amor a Domino. 3 Hoc judicium seu haec lex traditur ita alibi apud Moschen, (s)Non pignori accipies molam aut molarem, nam animam ille accipit in pignus, Deut. xxiv 6;per `molam' significantur talia quae inserviunt comparandae fidei et {11}dein charitati, n. 7780, et per `animam' vita fidei ex charitate, {12} n. 9050; inde patet quid sit '(t)pignori non accipere molam, {13}nam animam accipit in pignus': apud eundem, Non inclinabis jus peregrini et orphani, nec pignori {14}accipies vestem viduae, Deut. xxiv 17;
`pignori {15}accipere vestem viduae' est vera quae bonum {16}desiderat auferre quocumque modo; `vestis' enim est verum, ut supra n. (x)9212, et 'vidua' est {17}qui in bono et desiderat {18}vera, seu in sensu abstracto, bonum desiderans vera, n. 9198, nam si verum aufertur, perit bonum 4 cum suo desiderio:(s) et apud eundem, Si mutuo dederis socio tuo aliquid, non intrabis in domum ejus ad capiendum pignus; foris stabis; vir autem cui tu mutuo dederas educet pignus foras. Si vir egenus ille, non cubabis in pignore ejus; restituendo restitues illi pignus juxta occidere solis, ut cubet in veste sua, et benedicat tibi, et erit justitia coram Deo tuo, Deut. xxiv 10-13;
quod `creditor foris staret, et educeretur ad illum pignus' significat quomodo veris communicatis respondendum est, nam per `mutuo dare' significatur {19}communicatio, n. 9174, et per `pignus sumere' responsum; quod haec significentur, nemo scire potest nisi ex talibus quae fiunt in altera vita, ita nisi sciat quid sit `intrare in domum,' et quid sit `foris stare,' et sic quid sit `educere foras'; qui in altera 5 vita intrant in domum alterius et in uno conclavi colloquuntur, illi ita communicant sua cogitata cum omnibus ibi ut prorsus non sciant aliter quam quod ipsi ex se illa cogitent; at si foris stant, tunc cogitata quidem percipiuntur, sed sicut ab alio et non a se; hoc omni die fit in altera vita; quare qui (c)ab una opinione seu ab una sententia sunt apparent simul in una domo, et magis si in uno conclavi domus; et cum iidem dissentiunt, tunc disparantur ab oculis eorum qui dissentiunt; tales apparentiae sunt ubivis et jugiter in (x)altera vita; (m)causa est quia paritas cogitationum conjungit et praesentiam sistit, cogitatio enim est visus internus, et distantiae locorum ibi non sunt sicut in mundo;(n) inde patet quid sit `non intrare in domum, sed foris 6 stare et sumere pignus,' quod nempe sit, non obstringere aut incendere alterum ad confirmanda sua vera, sed audire et capere {20} responsa qualia sunt in ipso; nam qui obstringit et incendit alterum ad confirmanda sua vera, is facit ut alter non cogitet aut loquatur ex se sed ex illo; et cum quis ex alio cogitat et loquitur, {21}disturbantur vera quae apud illum, et tamen non emendatur, nisi sit apud talem qui adhuc ignorat illa. Ex his iterum liquet quod in singulis Verbi sint quae correspondent talibus quae in mundo spirituali sunt. @1 i in altera vita$ @2 amorum sui et mundi$ @3 fides IT, but in his critical notes T suggests fidei$ @4 uni IT$ @5 fidem$ @6 amorem$ @7 i illa$ @8 in his statibus est, cum in statu correspondente tempori verno, et tempori aestivo in terra$ @9 i nunc$ @10 seu$ @11 postea$ @12 i quae vita spiritualis dicitur,$ @13 quia$ @14 capies$ @15 capere$ @16 desiderant IT$ @17 quae IT$ @18 verum$ @19 communicatio veri IT$ @20 i ejus$ @21 disturbat$