9262.“不可杀无辜和义人”表对摧毁内层和外层良善的憎恶。这从“无辜”、“义人”和“杀”的含义清楚可知。“无辜”是指一个处于内层良善的人，因而在抽象意义上是指内层良善，如下文所述。“义人”是指一个处于外层良善的人，因而在抽象意义上是指外层良善，因为“义”论及对邻之爱的良善，而“无辜（即纯真）”论及对主之爱的良善。对邻之爱的良善是外层良善，而对主之爱的良善是内层良善。“杀”是指摧毁。“义”（righteous）表示对邻之爱的良善，这一点可见于下文。但“纯真（即无辜）”表示对主之爱的良善，是因为那些爱主的人被赋予纯真；因为纯真在于从心里承认，一个人若任由自己，只想要邪恶，只觉知虚假，一切爱之良善和一切信之真理皆唯独来自主。除了那些通过爱与主结合的人外，没有人能从心里承认这些事。这些人住在至内层天堂，该天堂由此被称为“纯真天堂”。所以他们所拥有的良善是内层良善；因为纯真天堂的居民所接受的，是从主发出的爱之神性良善。因此，他们也是赤身的，还看似小孩子。正因如此，纯真由赤身，也由婴孩来代表。纯真由赤身来代表（参看165，213，214，8375节）；由婴孩来代表（参看430，1616，2280，2305，2306，3183，3494，4563，4797，5608e节）。
从刚才关于纯真的阐述可以看出，主的神性若不在纯真里面，就无法被接受；由此可推知，良善并不是良善，除非纯真在它里面（2526，2780，3994，6765，7840，7887节），也就是除非承认从自我发出的，无非是邪恶和虚假，一切良善和真理皆来自主。相信关于自我的前者，相信并意愿关于主的后者就是纯真。因此，纯真的良善就是来自主并与一个人同在的神之良善本身。正因如此，“纯真（或无辜）”表示一个处于内层良善的人，在抽象意义上表示内层良善。
由于“纯真之人”或“纯真”表示来自主的神性良善，所以流纯真之人（或无辜之人）的血是大罪。当犯有这种罪行时，全地都会受到诅咒，直到这罪得赦免，这从若遇见有人被刺死在地上所进行的调查和赦罪的过程可以看出来。在摩西五经中，这一过程被如此记着说：
若在地上遇见被刺死的人倒在田野，不知道是谁击杀他的，城中长老就要出去到被刺死的人四围的城邑；离那被刺死的人最近的城，那城的长老要取牛群中一只未曾被用来耕种过、未曾负轭的母牛犊；那城的长老要把牛犊牵到未曾耕种的荒谷，在谷中打折牛犊的颈项；祭司利未的子孙要近前来；那城的众长老，就是站在被刺死的人旁边的，要在那山谷中，在所打折颈项的牛犊以上洗手；他们要回答说，我们的手未曾流这血，我们的眼也未曾看见这事；耶和华啊，求你赦免你所救赎的以色列民，不要将无辜之人的血放在你百姓以色列的中间。这样，他们流血的罪必得赦免。你行耶和华眼中看为正的事，就可以从你们中间除掉无辜之人的血。（申命记21:1-9）
谁都能看出，当在这地流无辜之人的血时，调查和赦罪的这一过程含有天堂的奥秘在里面；人们绝无可能知道这个奥秘，除非他们知道“倒在田野被刺死的人”、“未曾被用来耕种过、未曾负轭的母牛犊”、“未曾耕种的荒谷”、“在谷中打折牛犊的颈项”、“在牛犊以上洗手”，以及这一过程的其它一切细节表示什么。除非所吩咐的这些事表示这些奥秘，否则这完全不符合由神口授、一字一句都是受到启示的圣言。因为没有某种更深层次的含义，这样一个过程就是一个毫无神圣可言，事实上几乎毫无价值的仪式。
然而，从内义明显可知它里面隐藏着什么奥秘。也就是说，如果知道“倒在田野被刺死的人”表示在一个良善所存在的教会中，被消灭的真理和良善；“离那被刺死的人最近的城”表示其良善已被消灭的教会所教导的真理；“未曾被用来耕种过、未曾负轭的母牛犊”表示尚未因被恶欲奴役而将虚假引入信仰，将邪恶引入生活的外在人或属世人的良善；“未曾耕种的荒谷”表示由于缺乏知道而没有用信之真理或良善来培养的属世心智；“在谷中打折牛犊的颈项”表示由于无非而洁净，因为这是无知的结果；“洗手”表示从这大罪中洁净。一旦知道这些事，就明显可知“流无辜之人的血”表示教会成员消灭来自主的神性真理和良善，因而消灭主自己。
要知道，这整个过程代表天上这种性质的罪，也就是说，它是无罪的，因为它是出于含有纯真在里面的无知而行出的，因而不算为邪恶。这个过程的一切细节，甚至最小的细节都代表在这个问题上某个本质方面；从内义明显可知每一个细节代表哪个方面。“被刺死的人”是指已经被消灭的真理和良善（参看4503节）；“地”是指教会（参看662，1066，1067，1262，1413，1607，1733，1850，2117，2118e，2928，3355，4447，4535，5577，8011，8732节）；“田野”是指良善方面的教会，因而是指教会的良善（参看2971，3310，3766，4982，7502，7571，9139节）；“城”是指真理的教义，因而是指教会所教导的真理（参看402，2268，2449，2712，2943，3216，4492，4493节）；“牛”是指外在人或属世人的良善（参看2180，2566，2781，9134节）；因此，“牛犊”是指婴儿的良善（参看1824，1825节）。
它“未曾被用来耕种过、未曾负轭”表示这良善尚未由于缺乏知识而服事虚假和邪恶，这是显而易见的；因为“被用来耕种、负轭”表示服事。“山谷”是指被称为属世心智的低层心智（参看3417，4715节）；“荒谷”是指缺乏真理和良善的心智（参看3908节）；因此，“未曾耕种的山谷”是指尚未用真理和良善来培养的属世心智，因而是指仍缺乏知识之物；播种的“种”是指信之真理（参看1025，1447，1610，1940，2848，3038，3373，3671，6158节）。“打折颈项”是指赎罪，因为宰杀各种牲畜，和献祭一样，都表示赎罪。“洗手”表示从虚假和邪恶中洁净（参看3147节）；故在此它表示从这大罪中洁净；因为“流血”一般表示向良善和真理施暴（9127节）；因此，“流无辜之人的血”表示消灭与人同住的神性之物，因而消灭与他同住的主自己；事实上，与人同住的真理和良善就是主自己，因为它们来自主。
在这些经文（申命记19:10；27:25；以赛亚书59:3，7；耶利米书2:34；7:6；19:4；22:3，17；约珥书3:19；诗篇94:21）中，“流无辜之人的血”所表相同。就近似的意义而言，“无辜之人”表示一个没有罪，也没有恶的人，在古时，人们还通过洗手还见证这一点（诗篇26:6；73:13；马太福音27:24；约翰福音18:38；19:4）。这是因为来自主并与人同住的良善是没有罪和恶的。如前所示，这良善就是内义上的纯真之良善。不过，存在于外在人中的良善，也就是没有罪和恶的外层良善被称为“义”，如在大卫诗篇：
毁灭的宝座必不与你相交；聚集攻击义人灵魂，将无辜流血的人定为死罪的。（诗篇94:20，21）
Potts(1905-1910) 9262
9262. And the innocent and the righteous slay thou not. That this signifies an aversion for destroying interior and exterior good, is evident from the signification of "the innocent," as being one who is in interior good, thus in the abstract sense, interior good (of which below); from the signification of "the righteous," as being one in exterior good, and in the abstract sense, exterior good, for "righteous" is predicated of the good of love toward the neighbor, and "innocent" of the good of love to the Lord. The good of love toward the neighbor is exterior good, and the good of love to the Lord is interior good. And from the signification of "slaying," as being to destroy. That "righteous" denotes the good of love toward the neighbor, will also be seen below. But that "innocent" denotes the good of love to the Lord, is because those are in innocence who love the Lord. For innocence is to acknowledge in the heart that of ourselves we desire nothing but evil, and perceive nothing but falsity, and also that all the good which is of love, and all the truth which is of faith, are from the Lord alone. None can at heart acknowledge these things except those who are conjoined with the Lord by love. Such are they who are in the inmost heaven, which from this is called the "heaven of innocence." Wherefore the good they have is interior good; for it is the Divine good of love that proceeds from the Lord which is received by those who are in the heaven of innocence. Hence also they appear naked, and likewise as little children, from which it is that innocence is represented by nakedness, and also by infancy. (That it is represented by nakedness, see n. 165, 213, 214, 8375; and by infancy, n. 430, 1616, 2280, 2305, 2306, 3183, 3494, 4563, 4797, 5608.)
[2] From what has just been said about innocence it can be seen that the Lord's Divine cannot be received except in innocence, from which it follows that good is not good, unless innocence is within it (n. 2526, 2780, 3994, 6765, 7840, 7887), that is, the acknowledgment that from one's own proceeds nothing but what is evil and false, and that from the Lord is everything that is good and true. To believe the former, and to believe and also to will the latter, is innocence. Therefore the good of innocence is good Divine itself from the Lord with man. Consequently "the innocent" signifies one who is in interior good, and in the abstract sense, interior good.
[3] As Divine good which is from the Lord is signified by "the innocent," or by "innocence," it was a most heinous crime to shed innocent blood; and when it was committed, the whole land was under condemnation until it was expiated, as can be seen from the procedure of inquiry and purgation that took place if anyone was found stabbed in the land; of which it is thus written in Moses:
When one who has been stabbed is found in the land, lying in the field, and it is not known who hath smitten him; then the elders of the city shall come forth unto the cities which are round about him that is stabbed; and it shall be, that the city which is nearest unto him that is stabbed, the elders of that city shall take a female calf of an ox by which labor hath not been done, and which hath not drawn in the yoke; and the elders of that city shall bring down the calf unto a barren valley, which is neither cultivated nor sown, and shall cut off the calf's neck there in the valley; and the priests, the sons of Levi, shall come near; and all the elders of that city, standing near him that is stabbed, shall wash their hands over the calf whose neck was cut off in the valley; and they shall answer and say, Our hands have not shed this blood, and our eyes have not seen it; expiate Thy people Israel whom Thou hast redeemed, O Jehovah, and put not innocent blood in the midst of Thy people Israel. So shall the blood be expiated for them. And thou shalt put away the innocent blood from the midst of thee, if thou shalt do that which is right in the eyes of Jehovah (Deut. 21:1-9);
everyone can see that this procedure of inquiry and of purgation in respect to innocent blood shed in the land, involves arcana of heaven, which cannot possibly be known unless it is known what is signified by "one stabbed in the field," by "a female calf of an ox by which labor hath not been done and which hath not drawn in the yoke," by "a barren valley which is neither cultivated nor sown," by "cutting off the calf's neck there in the valley," by "washing the hands over the calf," and by all the other particulars. That these things should have been commanded unless they signified secret things, would by no means be consistent with a Word that has been dictated by the Divine, and inspired in respect to every word and jot; for without some deeper meaning such a procedure would have been a ceremonial of no sanctity, and scarcely of any account.
[4] Nevertheless it is evident from the internal sense what arcana are hidden within it. Thus if it is known that by "one stabbed in the land lying in the field" is signified truth and good extinguished in a church where there is good, that by "the city which is nearest unto him that is stabbed" is signified the truth of doctrine of the church whose good has been extinguished; that by "a female calf of an ox by which work hath not been done and which hath not drawn in the yoke" is signified the good of the external or natural man, that has not as yet, through subjection to cupidities, drawn to itself any falsities of faith and evils of love; that by "a barren valley which is neither cultivated nor sown" is signified the natural mind which through ignorance is not improved with the truths and goods of faith; that by "cutting off the calf's neck there in the valley" is signified expiation on account of the absence of guilt, because it was the result of ignorance; and that by "washing the hands" is signified purification from this heinous crime; then from the knowledge of all these things it is evident that by the "shedding of innocent blood" is signified the extinction with the man of the church of the Divine truth and good which are from the Lord, and thus of the Lord Himself.
[5] Be it known that by this whole procedure there was represented in heaven a crime of this nature done without guilt, because done from ignorance in which there is innocence, consequently as not evil. Every detail of this procedure, even the smallest, represented some essential thing in this matter; and what it represented is evident from the internal sense. (That "one who has been stabbed" denotes truth and good extinguished, see n. 4503; that "the land" denotes the church, n. 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535, 5577, 8011, 8732; that "a field" denotes the church as to good, thus the good of the church, n. 2971, 3310, 3766, 4982, 7502, 7571, 9139; that "a city" denotes the doctrine of truth, thus the truth of the doctrine of the church, n. 402, 2268, 2449, 2712, 2943, 3216, 4492, 4493; that "an ox" denotes the good of the external or natural man, n. 2180, 2566, 2781, 9134; consequently that "a calf" denotes infantile good, n. 1824, 1825.)
[6] That it "hath not done labor, and hath not drawn in the yoke" denotes that this good has not yet, through ignorance, been enslaved to falsities and evils, is evident, for "laboring and drawing in a yoke" denotes to serve. That "a valley" denotes the lower mind, which is called the natural mind, see n. 3417, 4715; that "barren" denotes a mind devoid of truths and goods, n. 3908; thus that "a valley which is neither cultivated nor sown" denotes the natural mind not as yet improved with truths and goods, thus which is as yet in ignorance; that the "seed" with which it is sown denotes the truth of faith, n. 1025, 1447, 1610, 1940, 2848, 3038, 3373, 3671, 6158. That "cutting off the neck" denotes expiation, is because by the slaying of various beasts, as well as by sacrifices, were signified expiations. That "washing the hand" denotes purification from falsities and evils, see n. 3147; here therefore it denotes purification from that heinous crime; for "to shed blood" signifies in general to do violence to good and truth (n. 9127); thus to "shed innocent blood" signifies to extinguish in a man what is Divine from the Lord, thus the Lord Himself in him; for the truth and good in a man are the Lord Himself, because they are from Him.
[7] The like is signified by "the shedding of innocent blood" in Deut. 19:10; 27:25; Isa. 59:3, 7; Jer. 2:34; 7:6; 19:4; 22:3, 17; Joel 3:19; Ps. 94:21. In the proximate sense "the innocent" signifies one who is without guilt and without evil, which in olden times was attested by the washing of the hands (Ps. 26:6; 73:13; Matt. 27:24; John 18:38; 19:4). The reason of this was that the good which is from the Lord with man is devoid of guilt and of evil. This good, as has been shown, is in the internal sense the good of innocence. But the good in the external man, that is, exterior good which is devoid of guilt and of evil, is called "the righteous," as also in David:
The throne of perditions shall not have fellowship with Thee; who gather themselves together against the soul of the righteous, and condemn the innocent blood (Ps. 94:20, 21).
Elliott(1983-1999) 9262
9262. 'And do not kill the innocent and the righteous' means detesting the destruction of good, interior and exterior. This is clear from the meaning of 'the innocent' as a person governed by interior good, and so in the abstract sense as interior good, dealt with below; from the meaning of 'the righteous' as a person governed by exterior good, and in the abstract sense as exterior good, since 'righteous' has reference to the good of love towards the neighbour, but 'innocent' to the good of love to the Lord - the good of love towards the neighbour being exterior good, and the good of love to the Lord being interior good; and from the meaning of 'killing' as destroying. The fact that 'righteous' means the good of love towards the neighbour will also be seen below. But the reason why 'the innocent' means the good of love to the Lord is that people endowed with innocence are those who love the Lord; for innocence consists in the acknowledgement in a person's heart that left to himself he intends nothing but evil and perceives nothing but falsity, and that all good of love and all truth of faith come from the Lord alone. No others can acknowledge these things in their heart except those who have been joined to the Lord in love. Such people inhabit the inmost heaven, which is accordingly called the heaven of innocence. Therefore the good that is theirs is interior good; for the Divine Good of Love coming from the Lord is that which inhabitants of the heaven of innocence receive. Therefore also they appear naked and also look like young children. So it is that innocence is represented by nakedness and also by early childhood. For its representation by nakedness, see 165, 213, 214, 8375; and by early childhood, 430, 1616, 2280, 2305, 2306, 3183, 3494, 4563, 4797, 5608 (end).
[2] From all that has just been stated regarding innocence it may be seen that what is Divine and the Lord's cannot be received except within innocence. This being so, good is not good unless there is innocence within it, 2526, 2780, 3994, 6765, 7840, 7887, that is, unless there is the acknowledgement that from the self nothing but evil and falsity arises and that from the Lord comes all goodness and truth. Believing the former about the self, and believing the latter about the Lord and also desiring it to be so, are what constitutes innocence. Therefore the good of innocence is God's goodness itself coming from the Lord and residing with a person. So it is that 'the innocent' means a person governed by interior good and in the abstract sense means interior good.
[3] Because 'the innocent' or 'innocence' means Divine Good coming from the Lord, shedding innocent blood was a thoroughly atrocious crime. And when it had been committed the whole land was under damnation until the crime had been expiated, as becomes clear from the process of investigation and absolution from guilt if someone had been found slain in the land. That process is spoken of in Moses as follows,
When one is found slain in the land, lying in the field, and it is not known who smote him, then your elders and your judges shall come out and they shall measure [the distance] to the cities which are around the one slain. It shall be however, that in the city nearest to the one slain the elders of this city shall take an ox's heifer by means of which no work has been done, which has not pulled in the yoke; and the elders of this city shall bring the heifer down to a barren valley which is neither tilled nor sown, and there they shall break the heifer's neck in the valley. Then the priests, the sons of Levi, shall come near, and all the elders of this city standing by the one slain. They shall wash their hands over the heifer whose neck has been broken in the valley; and they shall answer and say, Our hands have not shed this blood, and our eyes have not seen it; expiate Your people Israel whom You have redeemed, O Jehovah, and do not set innocent blood in the midst of Your people Israel. In this way the blood will be expiated for them. But you shall put away the innocent blood from the midst of you, if you do what is right in the eyes of Jehovah. Deut 21:1-10.
Anyone can see that this process of investigation and absolution from guilt when innocent blood had been shed in the land holds within it the arcana of heaven, of which people cannot have any knowledge at all unless they know what is meant by 'one slain, [lying] in the field', by 'an ox's heifer by means of which no work has been done, and which has not pulled in the yoke', by 'a barren valley which is neither tilled nor sown', by 'breaking the neck of the heifer in the valley', by 'washing hands over the heifer', and by all the other details of the process. Unless everything laid down had meant those arcana it would have been totally unsuitable for the Word that has been dictated by God and inspired in every word and part of a letter. For without its deeper meaning such a process would have been an observance which had nothing holy about it, indeed which had scarcely any value.
[4] But exactly which arcana lie within it is nevertheless evident from the internal sense, that is, if it is known that 'one slain in the land, lying in the field' means truth and good wiped out in the Church where good exists; that 'the city nearest to the one slain' means the truth taught by the Church whose good has been wiped out; that 'an ox's heifer by means of which no work has been done, and which has not pulled in the yoke' means the good of the external or natural man, who has not as yet, through enslavement to evil desires, drawn falsities into his faith and evils into his life; that 'a barren valley which is neither tilled nor sown' means the natural mind that is not cultivated with truths or forms of the good of faith owing to lack of knowledge; that 'breaking its neck in the valley' means purification, on account of absence of blame because it was due to lack of knowledge; and that 'washing the hand' means being absolved from that atrocious crime. Once these things are known it is evident that 'shedding innocent blood' means wiping out Divine Truth and Good that come from the Lord, thus the Lord Himself as He exists with a member of the Church.
[5] It should be recognized that this entire process represented in heaven the kind of crime that had no blame attached to the commission of it because it was due to ignorance that had innocence within it and was therefore as something not evil. Each detail within that process, even the smallest, represented some essential aspect of the reality portrayed by the whole. But which aspect each one represented is clear from the internal sense.
'One who has been slain' is truth and good that have been wiped out, see 4503. 'The land' is the Church, 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118 (end), 2928, 3355, 4447, 4535, 5577, 8011, 8732. 'The field' is the Church in respect of good, thus the Church's good, 2971, 3310, 3766, 4982, 7502, 7571, 9139. 'The city' is teachings presenting the truth, thus the truth taught by the Church, 402, 2268, 2449, 2712, 2943, 3216, 4492, 4493. 'Ox' is the good of the external or natural man, 2180, 2566, 2781, 9134, so that 'a heifer' is good in its infancy, 1824, 1825.
[6] 'No work had been done by it, and it had not pulled in the yoke', it is evident, means that up to then it had not, owing to lack of knowledge, served falsities and evils; for 'working' and 'pulling in the yoke' mean serving. 'A valley' is the lower mind, which is called the natural mind, 3417, 4715; 'a barren valley' is that mind when devoid of truths and forms of good, 3908; so that 'a valley which is neither tilled nor sown' is the natural mind not yet cultivated with truths and forms of good, thus which is still lacking in knowledge, 'the seed with which it is sown' being the truth of faith, 1025, 1447, 1610, 1940, 2848, 3038, 3373, 3671, 6158. 'Breaking the neck' is expiation, because the slaughter of various beasts, like the offering of sacrifice, meant expiation. 'Washing the hand' means purification from falsities and evils, 3147; here therefore it means purification from that atrocious crime; for 'shedding blood' in general means violence done to goodness and truth, 9127, so that 'shedding innocent blood' means wiping out what is Divine residing with a person and comes from the Lord, thus the Lord Himself residing with that person; for truth and good residing with a person are the Lord Himself since they come from Him.
[7] The like is meant by 'shedding innocent blood' in Deut 19:10; 27:25; Isa 59:3, 7; Jer 2:34; 7:6; 19:4; 22:3, 17; Joel 3:19; Ps 94:21. 'One who is innocent' means in the proximate sense someone who is blameless and also free from evil, to which people also bore witness in former times by washing their hands, Ps 26:6; 73:13; Matt 27:24; John 18:38; 19:4. The reason for this is that good which comes from the Lord and resides with a person is blameless and free from evil; this good is the good of innocence in the internal sense, as has been shown. But good that is blameless and free from evil as it exists in the external man, which is exterior good, is called 'righteous', as also in David,
The throne of perdition will not be linked to You - those who gather themselves together against the soul of the righteous and condemn innocent blood. Ps 94:20, 21.
Latin(1748-1756) 9262
9262. `Ac innocentem et justum ne occidas': quod significet aversationem pro destruendo bono interiore et exteriore, constat ex significatione `innocentis' quod sit qui in bono interiore, ita in sensu abstracto bonum interius, de qua sequitur; ex significatione `justi' quod sit qui in bono exteriore, et in sensu abstracto bonum exterius, nam `justum' praedicatur de bono amoris erga proximum, at `innocens' de bono amoris in Dominum; bonum amoris erga proximum est bonum exterius, et bonum amoris in Dominum est bonum interius; et ex significatione `occidere' quod sit destruere. Quod `justum' sit bonum amoris erga proximum, {1}videbitur etiam infra; at quod `innocens' sit bonum amoris in Dominum, est quia illi in innocentia sunt qui amant Dominum; innocentia enim est agnoscere corde quod a se non nisi quam malum velit et non nisi quam falsum percipiat, et quod omne bonum quod amoris, et omne verum quod fidei, sit a Solo Domino; haec agnoscere corde non alii possunt quam qui Domino conjuncti sunt per amorem; tales sunt qui in intimo caelo sunt, quod inde caelum innocentiae vocatur; quapropter bonum quod illis, est interius bonum; est enim Divinum Bonum Amoris procedens a Domino quod qui {2}in caelo innocentiae sunt recipiunt; inde quoque illi nudi apparent et quoque sicut infantes; ex quo est quod innocentia repraesentetur per nuditatem et quoque per infantiam; quod per nuditatem, videatur n. 165, 213, 214, 8375, (d)et quod per infantiam, n. 430, 1616, 2280, 2305, 2306, 3183, (x)3494, 4563, 4797, 5608 fin. 2 Ex illis quae de innocentia nunc dicta sunt, constare potest quod Divinum Domini non recipi {3}possit quam in innocentia; unde {4}est quod bonum non sit bonum nisi in eo sit innocentia, n. 2526, 2780, 3994, 6765, 7840, 7887, hoc est, agnitio quod ex proprio non nisi quam malum et falsum (d)procedat, et quod a Domino omne bonum et verum sit; credere illud, et credere hoc, et quoque velle hoc, est innocentia; est itaque bonum innocentiae ipsum bonum Divinum a Domino apud hominem; inde est quod `innocens' significet illum qui in bono interiore est, ac in sensu abstracto bonum interius. 3 Quia per `innocentem' seu `innocentiam' Divinum Bonum quod a Domino significatur, ideo crimen maxime nefandum fuit sanguinem innocentem effundere, et cum {5} factum, quod universa terra damnata esset usque dum id expiatum fuit, ut constare potest a processu {6}inquisitorio et expurgatorio si aliquis confossus deprehensus fuerit in terra, de qua re ita apud Moschen, Cum invenitur confossus in terra jacens in agro, nec scitur quis percusserit eum, tunc exibunt seniores {7}tui, et judices tui, et metientur versus urbes, quae circum confossum; fiet autem, urbem proximam confosso, sument seniores urbis hujus vitulam bovis per quam labor non factus, quae non traxit in jugo, et deducent seniores urbis hujus vitulam ad vallem sterilem quae non colitur nec seritur, et decollabunt ibi vitulam in valle; dein accedent sacerdotes filii Levi, et omnes seniores urbis hujus adstantes confosso, lavabunt manus suas super vitula decollata in valle; et respondebunt et dicent, Manus nostrae non {8}fuderunt sanguinem hunc, et oculi nostri non viderunt; expia populo Tuo Israeli quem redemisti, Jehovah, nec {9}des sanguinem innocentem in medio populi Tui Israelis, sic expiabitur illis sanguis; tu vero removebis sanguinem innocentem e medio tui, si feceris rectum in oculis Jehovae, Deut. xxi 1-10;quisque videre potest quod hic processus inquisitorius et expurgatorius sanguinis innocentis effusi in terra arcana caeli involvat, quae nullatenus sciri possunt nisi sciatur quid significatur per `confossum in agro,' per `vitulam bovis per quam (t)labor non factus, et quae non traxit in jugo,' quid per `vallem sterilem quae non colitur nec seritur,' per `decollationem vitulae in illa valle,' per `lavationem manus super vitula,' et per reliqua; quod haec mandata fuerint absque {10}quod significaverint arcana, nullatenus conveniret Verbo, quod a Divino dictatum est et quoad quamlibet vocem et iotam inspiratum; nam {11}tale absque altiore significatione fuisset {12} rituale nullius sanctitatis, immo vix alicujus rei; sed usque patet quaenam arcana inibi latent 4 ex sensu interno, ita si sciatur quod per `confossum in terra jacentem in agro' significetur verum et bonum {13} exstinctum in Ecclesia ubi {14}bonum, quod per `urbem proximam confosso' significetur verum doctrinae Ecclesiae cujus bonum exstinctum est, quod per `vitulam bovis per quam labor non factus est, et quae non traxit in jugo' {15} bonum externi seu naturalis hominis, qui nondum sibi attraxit falsa fidei et mala amoris per servitium cupiditatum, quod per `vallem sterilem quae non colitur nec seritur' significetur mens naturalis non exculta veris et bonis fidei, ex ignorantia, quod per `decollationem in illa valle' significetur expiatio propter non culpam quia {16}ex ignorantia, quod per `lavationem manus' significetur purificatio (c)e nefando illo crimine; ex his cognitis {17}patet quod per `effundere sanguinem innocentem' significetur exstinguere Divinum Verum et Bonum quod a Domino, ita Ipsum Dominum apud hominem Ecclesiae; sciendum est (m) {18}quod per totum hunc processum {19}repraesentatum 5 fuerit in caelo crimen tale factum absque culpa, quia ex ignorantia in qua innocentia, et inde ut non malum; singula usque ad minutissima in illo processu aliquid essentiale illius rei {20}repraesentabant;(n) quae autem repraesentabant, constat ex sensu interno; quod `confossus' sit verum et bonum exstinctum, videatur n. 4503, quod `terra' sit Ecclesia, n. 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, (x)2118 fin., 2928, 3355, 4447, 4535, 5577, 8011, 8732, quod `ager' sit Ecclesia quoad bonum, ita bonum Ecclesiae, n. 2971, 3310, 3766, 4982, 7502, 7571, (x)9139, quod `urbs' sit doctrina veri {21}, ita verum doctrinae Ecclesiae, n. 402, 2268, (x)2449, 2712, 2943, 3216, 4492, 4493, quod `bos' sit bonum externi seu naturalis hominis, n. 2180, 2566, 2781, (x)9134, inde `vitula' bonum infans, n. 1824, 1825; quod 6 `labor non factus et [non] traxit in jugo' sit quod adhuc non serviverit falsis et malis, ex ignorantia, patet, nam `laborare et trahere in jugo' est servire; quod `vallis' sit mens inferior, quae mens naturalis vocatur, n. (x)3417, 4715, quod `sterilis' sit quae absque veris et bonis, n. 3908, {22}ita `vallis quae non colitur et seritur' est mens naturalis nondum exculta veris et bonis, ita quae adhuc est in ignorantia, quod `semen quo seritur' sit verum fidei, n. 1025, 1447, (x)1610, 1940, 2848, 3038, 3373, 3671, 6158; quod `decollatio' sit expiatio, est quia per mactationes bestiarum variarum, sicut per sacrificia, significabantur expiationes; quod `lavatio manus' sit purificatio a falsis et malis, n. 3147, hic itaque purificatio a nefando illo crimine, nam `effundere sanguinem' {23}in genere (x)significat violentiam inferre {24}bono et vero, n. 9127, {25}sic `effundere sanguinem innocentem' significat exstinguere Divinum a Domino apud hominem, ita Ipsum Dominum apud illum; nam verum et bonum apud hominem est Ipse Dominus, quia sunt ab Illo. 7 Simile significatur per `effundere sanguinem innocentem' in Deut. xix 10, xxvii 25; Esai. lix 3, 7; Jer. ii 34, vii 6, xix 4, xxii 3, 17; Joel. iv 19 [A.V. iii 19]; Ps. xciv 21. `Innocens' in sensu proximo significat qui absque culpa, et absque malo, {26} quod etiam (x)testabantur olim per `lavationem manuum,' Ps. xxvi 6; Ps. lxxiii 13; Matth. xxvii 24; Joh. xviii 38, xix 4; hoc inde est quia bonum quod a Domino apud hominem est absque culpa ac absque malo; id bonum est bonum innocentiae in sensu interno, ut ostensum est; sed bonum quod absque culpa et malo est in externo homine, hoc est, bonum exterius, vocatur `justum,' ut quoque apud Davidem, Non associabitur Tibi thronus perditionum, qui conglomerant se contra animam justi, et sanguinem innocentem condemnant, Ps. xciv [20,] 21. @1 videatur n. 612, 2235, 5069; et$ @2 innocentes$ @3 d possit i queat$ @4 sequitur$ @5 i id$ @6 inquisitionis et expurgationis$ @7 urbis IT$ @8 confuderunt T$ @9 das$ @10 significatione arcanorum$ @11 si$ @12 i hoc modo$ @13 i ***$ @14 bona$ @15 i significetur$ @16 in$ @17 patebit$ @18 ita$ @19 repraesentabatur$ @20 sistebat$ @21 i Ecclesiae$ @22 quod ager qui colitur sit bonum Ecclesiae, videatur mox supra, ita ager qui non colitur nec seritur, est ubi non bonum Ecclesiae, et$ @23 est violentiam$ @24 vero et bono$ @25 d sic i and d sed i et$ @26 i aliquid facit,$