9274.“只是第七年要叫地歇息，不耕不种”表第二个状态，就是当教会成员处于良善，从而享受和平与安宁之时。这从“第七年”、“叫地不耕不种”和“歇息”的含义清楚可知：“第七年”或安息日，是指当人处于良善，被主通过良善引导时（参看8505，8510，8890，8893节）；“叫地不耕不种”是指不像以前那样被真理引导；“歇息”是指享受和平与安宁。安息日也是一种平安的状态，在这种状态下，良善与真理结合在一起（参看8494节）。因为叫地歇息，不耕不种代表那些处于从主所获得的良善之人所享受的休息、安宁与和平。关于正在重生，并变成一个教会之人的两种状态，第一种是当他通过信之真理被引向仁之良善的时候，第二种是当他处于仁之良善的时候（参看7923，7992，8505，8506，8512，8513，8516，8539，8643，8648，8658，8685，8690，8701，8772，9139，9224，9227，9230节）。
正在重生并变成一个教会之人的这两种状态至今不为人知，主要原因是：教会成员没有在真理和良善之间，因而没有在信和仁之间作出任何区分。另外一个原因是，他们对人所拥有的两种心智官能，就是理解力和意愿没有清晰的概念；也不清楚理解力的功能是看见真理和良善，意愿，意愿的功能是受它们感染并热爱它们。由于同样的原因，他们不可能知道，正在重生之人的第一个状态在于学习并看见真理，第二个状态在于意愿并热爱它们；只有等到一个人意愿并热爱他所学习并看见的真理时，他才将这些真理变成他自己的。因为意愿就是真正的这个人自己，而理解力只是它的仆人。如果人们早就知道这些事，他们就可能知道并清楚看到，一个正在重生的人被主赋予一个新的理解力和一个新的意愿，并且除非被赋予这二者，否则他就不是一个新人；因为理解力仅仅看见一个人所意愿并热爱的事物，因而只是一个仆人，如前所述。人们若早就知道这一切，就会因此知道，正在重生之人的第一个状态就在于通过真理被引向良善；第二个状态就在于通过良善被引导；并且当他处于第二个状态时，秩序就翻转过来，这时此人就被主引导；因此，这时此人就在天堂，从而享爱和平与安宁。
这种状态就是“第七日”、“第七年”，以及“禧年”，也就是“安息”和“圣安息”，并地在这些年的歇息所表示的，正如摩西五经中所说的：
六年要耕种田地，六年要修理葡萄园，收藏其中的出产。第七年，地要守圣安息，就是向耶和华守的安息，不可耕种田地，也不可修理葡萄园。不可收割自然生长的庄稼。（利未记25:3-5）
关于禧年：
在禧年，你们不可播种，地中自长的，不可收割；也不可摘取没有修理的葡萄树。（利未记25:11）
人若对这两种状态一无所知，不可能知道包含在圣言中的许多事物；因为在圣言中，尤其在预言部分，经上清楚描述了这两种状态。事实上，没有这种知识，人不可能明白圣言的内义，甚至不明白包含在圣言字义中的大量事物，如在下列经文中，主关于当今教会末期的预言，在那里，当今教会的末期被称为“时代的完结”：
那时，在犹太的，应当逃到山上。在房顶上的，不要下来拿家里的东西。在田里的，也不要回去取衣裳。（马太福音24:16-18）
路加福音：
当那日，人在房顶上，器具在屋里，不要下来拿；人在田里，也不要回到后面的事物。你们要记得罗得的妻子。（路加福音17:31，32）
这些地方描述的是第二个状态，人不可从这个状态回到第一个状态（参看3650-3655，5895e，5897e，8505，8506，8510，8512，8516节）
摩西五经中的这些话也暗示，这些状态彼此有别，互相分离：
你若建造新房屋，要给你的房顶作围墙。不可用混杂种子种你的葡萄园和田地。你不可用牛和驴一同耕地。不可穿羊毛和细麻混合织成的衣服。（申命记22:8-11；利未记19:19）
这些话表示凡处于真理的状态，也就是第一个状态的人，都不能处于良善的状态，也就是第二个状态，反之亦然。原因在于，这一种状态是另一种状态的反面；因为在第一种状态下，人从世界看向天堂，但在第二种状态下，则从天堂看向世界。在第一种状态下，真理从世界通过理解力进入意愿，在那里变成良善，因为它们被爱。但在第二种状态下，由此而形成的良善从天堂出来，通过意愿进入理解力，在那里以信的形式显现。这人就是那得救之信，因为它是从爱之良善出来的，也就是经由爱之良善从主而来；因为这信就是外在形式的仁。
Potts(1905-1910) 9274
9274. And in the seventh year thou shalt let it lie fallow, and shalt release it. That this signifies the second state, when the man of the church is in good, and thus in the tranquility of peace, is evident from the signification of "the seventh year," or the Sabbath, as being when man is in good, and is led of the Lord by means of good (see n. 8505, 8510, 8890, 8893); from the signification of "letting the land lie fallow," that is, not sowing it, as being not to be led by truths, as before; and from the signification of "releasing it," as being to be in the tranquility of peace. (That the Sabbath also was a representative of the state of peace in which there is conjunction, see n. 8494.) For by the lying fallow, and the release or rest of the land, was represented the rest, tranquility, and peace possessed by those who are in good from the Lord. (That there are two states with the man who is being regenerated and becoming a church; namely, the first when he is led by means of the truths of faith to the good of charity; and the second when he is in the good of charity, see n. 7923, 7992, 8505, 8506, 8512, 8513, 8516, 8539, 8643, 8648, 8658, 8685, 8690, 8701, 8772, 9139, 9224, 9227, 9230.) [2] That there are these two states with the man who is being regenerated and becoming a church, has been heretofore unknown, chiefly for the reason that the man of the church has not made any distinction between truth and good, thus not between faith and charity; and also because he has had no distinct perception of the two faculties of man, which are the understanding and the will; and that the understanding sees truths and goods, and the will is affected with them and loves them. For the same reason he could not know that the first state of the man who is being regenerated is learning truths and seeing them, and that the second state is willing and loving them; and that the things which a man has learned and seen are not appropriated to him until he wills and loves them; for the will is the man himself, and the understanding is his minister. If these things had been known, it might have been known and perceived that the man who is being regenerated is endowed by the Lord with both a new understanding and a new will, and that unless he has been endowed with both, he is not a new man; for the understanding is merely the seeing of the things which the man wills and loves, and thus, as before said, is only a minister. Consequently the first state of the man who is being regenerated is to be led through truths to good, and the second state is to be led by means of good; and when he is in this latter state, the order has been inverted, and he is then led by the Lord; consequently he is then in heaven, and hence in the tranquility of peace. [3] This state is what is meant by the "seventh day," and by the "seventh year," and also by the "jubilee;" that is, by the "Sabbath," and by the "Sabbath of Sabbaths," and by the resulting rest of the land; according to these words in Moses:
Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather the produce thereof; but in the seventh year shall be a Sabbath of Sabbaths for the land, a Sabbath unto Jehovah; thou shall neither sow thy field, nor prune thy vineyard; that which groweth of itself of thy harvest thou shalt not reap (Lev. 25:3-5). And concerning the jubilee:
In the year of the jubilee, ye shall not sow, nor reap that which groweth of itself in it, nor vintage its undressed vines (Lev. 25:11). He who knows nothing about these two states must needs be ignorant of many things contained in the Word; for in the Word, especially the prophetic Word, the two states are distinctly described. Nay, without this knowledge, he cannot apprehend the internal sense of the Word, nor even many things which are in its literal sense, as for example the following which the Lord foretold concerning the last time of the present church, which is there called the "consummation of the age" in these passages:
Then let them that are in Judea flee unto the mountains; let him that is upon the house not go down to take anything out of his house; and let him that is in the field not return back to take his garments (Matt. 24:16-18). In that day, whosoever shall be upon the house, and his vessels in the house, let him not go down to take them away; and whosoever is in the field let him likewise not return to the things that are behind him. Remember Lot's wife (Luke 17:31, 32). (That the second state is here described, and that no one ought to return from that state to the first, see n. 3650-3655, 5895, 5897, 8505, 8506, 8510, 8512, 8516.) [4] That these states are distinct from each other is also involved in these words in Moses:
When thou makest a new house, thou shalt make a compass to thy roof. Thou shalt not sow thy vineyard nor thy field with mixed seed. Thou shalt not plough with an ox and an ass together. Thou shalt not put on a mixed garment of wool and linen together (Deut. 22:8-11; Lev. 19:19);
by these words is signified that he who is in the state of truth, that is, in the first state, cannot be in the state of good, that is, in the second state, nor the converse. The reason is that the one state is the inverse of the other; for in the first state the man looks from the world into heaven, but in the second state he looks from heaven into the world; because in the first state truths enter from the world through the intellect into the will, and there become goods, because of love; but in the second state the goods so formed go forth from heaven through the will into the intellect, and there appear in the form of faith. It is this faith which is saving, because it is from the good of love, that is, through the good of love from the Lord; for this faith belongs to charity in form.
Elliott(1983-1999) 9274
9274. 'And in the seventh you shall let it rest, and let it lie fallow' means the second state, when the member of the Church is governed by good, and so enjoys peace and serenity. This is clear from the meaning of 'the seventh year' or 'the sabbath' as the time when a person is governed by good and is led by the Lord through good, dealt with in 8495, 8510, 8890, 8893; from the meaning of 'letting the land rest', or not sowing it, as not being led by truths as before; and from the meaning of 'letting it lie fallow' as enjoying peace and serenity. Also, the sabbath was representative of a state of peace in which [goodness and truth] are joined together, see 8494; for letting the land rest and lie fallow represented the rest, serenity, and peace enjoyed by those who are governed by good received from the Lord. Regarding the two states of a person who is being regenerated and coming to have the Church within him, the first being a time when he is led by the truths of faith towards the good of charity, and the second being a time when he is governed by the good of charity, see 7923, 7992, 8505, 8506, 8512, 8513, 8516, 8539, 8643, 8648, 8658, 8685, 8690, 8701, 8772, 9139, 9224, 9227, 9230.
[2] These two states of a person who is being regenerated and coming to have the Church within him have not been known up to now, the chief reason for this being that members of the Church have not drawn a clear distinction between truth and good, nor therefore between faith and charity. Another reason is that they have had no clear idea of the two powers of mind a person has - the understanding and the will - nor any clear idea that the function of the understanding is to see truths and forms of good, and that of the will to be stirred by affection for them and to love them. Consequently it was not possible for them to know that the first state of a person who is being regenerated consists in learning truths and seeing them, and the second state in willing and loving them, and that a person has made them his own only when he desires and loves those he has learned and seen. For the will is the person's true self, and the understanding is its servant. Had people known these things they could then have known and come to see clearly that a person who is being regenerated is endowed by the Lord with both a new understanding and a new will, and that unless he is endowed with both he is not a new person; for understanding is no more than the seeing of things that a person desires and loves, and so is simply a servant, as has been stated. And if people had known this they could consequently have known that the first state of a person who is being regenerated consists in being led by means of truths towards good, and the second state in being led by means of good. They could have known that in this second state order is turned around, that the person is now led by the Lord, and that therefore the person is now in heaven and so enjoys peace and serenity.
[3] This state is what is meant by the seventh day, by the seventh year, and also by a jubilee - which are the sabbath, and the sabbath of sabbaths - and by the land's resting in those years, in keeping with the following in Moses,
Six years you shall sow your field, and six years you shall prune your vineyard, and gather in its produce; but in the seventh year there shall be a sabbath of sabbaths for the land, a sabbath to Jehovah. You shall not sow your field, and you shall not prune your vineyard. What grows of its own accord of your harvest you shall not reap. Lev 25:3-5.
And in reference to a jubilee,
In the year of a jubilee you shall not sow, nor shall you reap what grows of its own accord, nor shall you harvest the unattendeda vines. Lev 25:11, 12.
The person who does not know anything about those two states cannot know either about very many things contained in the Word; for in the Word, especially the prophetical part, the first state is depicted clearly and so is the second. Indeed that person cannot understand the internal sense of the Word, nor even much that is contained in its literal sense, such as the following predictions by the Lord regarding the final period of the Church at the present day, which is there called 'the close of the age', in Matthew,
Then let those who are in Judea flee into the mountains; let him who is on the housetop not go down to take anything out of his house; and let him who is in the field not return to take his clothes. Matt 24:16-18.
And in Luke,
On that day, whoever will be on the housetop with his vessels in the house, let him not come down to take them away; and whoever is in the field, let him likewise not return to the things behind him. Remember Lot's wife. Luke 17:31, 32.
The second state is described in these places, together with a warning not to go back from it to the first, see 3650-3655, 5895 (end), 5897 (end), 8505, 8506, 8510, 8512, 8516.
[4] The fact that those states are distinct and separate from each other is also implied by the following words in Moses,
When you buildb a new house you shall make a parapet for your roof. You shall not sow your vineyard and your field with mixed seed. You shall not plough with an ox and an ass together. You shall not wear a garment made of wool and flax mixed together.c Deut 22:8-11; Lev 19:19.
These laws serve to mean that anyone who is in the state of truth, that is, in the first state, cannot be in the state of good, that is, in the second state, nor vice versa, the reason being that one state is the inverse of the other. For in the first state a person looks from the world to heaven, but in the second from heaven to the world. In the first state truths come from the world by way of the understanding into the will, where they become forms of good because they are loved. But in the second state the forms of good so created come from heaven by way of the will into the understanding, where they appear in the form of faith. This faith is saving faith, because it comes out of the good of love, that is, comes from the Lord by way of the good of love; for this faith is charity in outward form.
Latin(1748-1756) 9274
9274. `Et septimo intermittes eam et dimittes eam': quod significet statum alterum cum homo Ecclesiae in bono est, et sic in tranquillo pacis, constat ex significatione `anni septimi' seu `sabbati' quod sit cum homo in bono est et per bonum ducitur a Domino, de qua n. (x)8495, 8510, 8890, 8893, ex significatione `intermittere terram' seu non serere illam, quod sit non per vera, ut prius, duci, et ex significatione `dimittere eam' quod sit in tranquillo pacis esse; quod sabbatum etiam fuerit repraesentativum status pacis in quo conjunctio, videatur n. 8494, nam per `intermissionem' et dimissionem seu quietem terrae repraesentabatur quies, tranquillitas, et pax, quae illis qui in bono sunt {1} a Domino. Quod bini status homini qui regeneratur et fit Ecclesia sint, nempe primus cum per vera fidei ducitur ad bonum charitatis, et alter cum in bono charitatis est, videatur n 7923, 7992, 8505, 8506, 8512, 8513, 8516, 8539, 8643, 8648, 8658, 8685, 8690, 8701, (x)8772, 9139, 9224, 9227, 9230. [2] Quod bini illi status sint homini qui regeneratur et fit Ecclesia, hactenus ignotum fuit, ex causa imprimis quia homo Ecclesiae non distinxerat inter verum et bonum, ita nec inter fidem et charitatem; tum quia {2} non distincte `perceperat' binas hominis facultates, quae sunt intellectus et voluntas, et quod intellectus videat vera et bona, ac quod voluntas afficiatur illis et amet illa; ex eo nec scire potuit quod primus status hominis qui regeneratur sit discere vera et videre illa, et alter status velle et amare illa, et quod non prius appropriata sint homini quam cum vult et amat {3} illa quae didicit et vidit; voluntas enim est ipse homo, (c)et intellectus est ejus minister. Si haec nota fuissent, potuisset sciri et appercipi quod homo qui regeneratur donetur et novo intellectu et nova voluntate a Domino, et {4} nisi donatus sit utroque, quod non sit novus, nam intellectus est modo visus rerum quas homo vult ac {5} amat, et (o)sic est, ut dictum {6}, solum minister. Consequenter quod primus status hominis qui regeneratur sit duci per vera ad bonum, et alter status duci per bonum, et quod cum in hoc statu est, ordo inversus sit, et tunc ducatur a Domino, proinde quod tunc in caelo sit, et sic in tranquillo pacis; [3] hic status est qui intelligitur per septimum diem, perque septimum annum, tum per jubilaeum, hoc est, per sabbatum et per sabbatum sabbatorum, et per quod tunc quiesceret terra, secundum haec apud Moschen, Sex annis conseres agrum tuum, et sex annis putabis vineam tuam, et colliges proventum ejus; sed in anno septimo sabbatum sabbatorum erit terrae; sabbath Jehovae; agrum tuum non conseres, et vineam tuam non putabis, sponte nascens messis tuae non metes, Lev.xxv 3-5;et de jubilaeo, In anno jubilaei, non seretis, neque metetis sponte nascentia ejus, neque vindemiabitis separatas ejus, Lev. xxv [11,] 12;
qui non scit aliquid de binis illis statibus, nec scire potest plura {7} quae in Verbo, nam in Verbo imprimis prophetico describitur unus status et alter distincte; immo nec capere potest sensum internum Verbi, et ne quidem plura quae in sensu ejus litterali, sicut haec quae Dominus praedixit de ultimo tempore Ecclesiae hodiernae, quae ibi vocatur `consummatio saeculi,' {8} apud Matthaeum, Tunc qui in Judaea sunt, fugiant in montes; qui super domo est, ne descendat ad tollendum quid e domo sua. Et qui in agro, ne revertatur retro ad tollendum vestimenta sua, {9} xxiv 16-18:
et apud Lucam, In ista die, quicumque erit super domo, et vasa illius in domo, ne descendito ad tollendum ea; et quicumque in agro, similiter ne revertatur in, quae post illum; mementote uxoris Lothi, xvii 31, 32;
quod alter status hic describatur, et quod ab illo non redeundum sit ad primum {10}, videatur n. 3650-3655, (m)5895 fin., 5897 fin., 8505, 8506, 8510, 8512, 8516;(n) [4] quod status illi distincti sint, etiam {11} involvunt haec apud Moschen, Cum feceris domum novam, facies ambitum tecto tuo. Non conseres vineam tuam et agrum tuum mixtim. Non arabis bove et asino simul. Non indues {12} mixtam vestem ex lana et lino simul, Deut. xxii 8-(x)11; Lev. xix 19;
per illa significatur quod qui in statu veri, hoc est, in statu primo est, non possit esse in statu boni, hoc est, in statu altero, ita nec vicissim; causa est {13} quia unus status est (x)inversus alterius; in primo eram statu spectat homo e mundo in caelum, in altero autem spectat e caelo in mundum; nam in primo statu intrant e mundo vera per intellectuale in voluntatem, et ibi fiunt bona, quia amoris, in altero autem statu exeunt e caelo bona sic facta per voluntatem in intellectuale, et ibi apparent in forma fidei; haec fides est quae est salvifica, quia est ex bono amoris, hoc est, per bonum amoris a Domino; est enim fides illa charitas {14} in forma. @1 i et per bonum ducuntur$ @2 quod$ @3 velit et amet$ @4 i quod$ @5 aut$ @6 i est$ @7 perplura$ @8 et plura quae etiam in sensu literae sunt$ @9 i Matth.$ @10 priorem$ @11 similiter nec sciri potest quid$ @12 induces IT$ @13 et vicissim$ @14 charitatis IT$