9295.被称为“劳作初熟之物、小麦初熟之物的收割节”，以及“七七节”的这第二个节期表示真理在良善中的植入。这一点从它的设立明显看出来，对此，摩西五经上记着说：
你对以色列人说，你们到了我赐给你们的地，收割庄稼的时候，要将庄稼的第一捆初熟之物带给祭司。他要把这一捆在耶和华面前摇一摇，使你们得蒙悦纳。祭司要在安息日的次日，把这捆摇一摇。那一日，你们要把公绵羊羔献为燔祭，以及素祭和奠祭。无论是饼，干穗，是青穗，你们都不可吃，直等到那一天。你们要从安息日的次日，把禾捆带来作摇祭的那日算起，要整整七个安息日。到第七个安息日的次日，共计五十天，又要将新礼物献给耶和华。要从你们的住处取出摇祭的饼，这饼要用酵来烤，当作初熟之物献给耶和华。除了饼，你们又要将七只羔羊、一头小公牛、两只公绵羊献为燔祭，连同素祭和奠祭。（利未记23:10-18；申命记16:9-12）
若不通过内义，没有人能知道这些细节是什么意思。就内义而言，播种在田地里的“种子”是指被植入良善的信之真理。“收割”表示当良善从它们产生时，它们就成熟了；因为“小麦和大麦”是指良善，而含有它们的“穗子”是指如此与良善相联的真理；“禾捆”是指这类真理的一个系列和集合，因为真理可以被排列成一捆一捆的；“摇”表示赋予生命，因为真理在植根于良善之前，在人里面不是活的；摇禾捆，也就是将生命赋予真理之良善的祭司代表主；因为生命的一切皆来自主，或说，主是整个生命的源头；在安息日的次日做这一切表示结合在一起的良善和真理的圣洁；在此之前，他们不可以吃饼，或干穗、青穗，表示在此之前不可将良善的生命变成他们自己的；“饼”是指爱之良善；“干穗”是指仁之良善；“青穗”是指真理之良善；“吃”是指变成自己的；自那时起，要计算“七个安息日”直到那个节期，因此这节日要在第五十天举行，表示真理完整植入良善，直到一个新状态的第一个或初始阶段；那时所献上的“无酵饼”表示尚未完全洁净的良善；“摇它”表示赋予它生命；羔羊、小公牛、公绵羊的燔祭，连同素祭和奠祭表示符合那良善品质的对主的敬拜。这些就是这个节期，以及庆祝它的细节所表示的事。由此明显可知，所表示的是从诅咒中释放的第二个状态，也就是真理植入良善的状态。
由于这个节日被称为初熟之物的收割节，所以需要知道在圣言中，“收割”表示什么。从广泛意义上说，“田地”表示整个人类或全世界；从不怎么广泛的意义上说，表示教会；从狭义上说，表示教会成员；从更狭窄的意义上说，表示存在于教会成员中的良善，因为这良善接受信之真理，如同田地接受种子。从“田地”的含义明显可知“收割”表示什么，即：从最广泛的意义上说，它表示整个人类在通过真理接受良善方面的状态；从不怎么广泛的意义上说，表示是指教会在以良善接受信之真理方面的状态；从狭义上说，表示教会成员在这种接受方面的状态；从更狭窄的意义上说，表示在接受真理方面良善的状态，因而真理在良善中的植入。
由此可见在下列经文，“收割”表示什么，如马太福音：
那撒好种的就是人子，田地就是世界，好种就是天国之子；稗子就是那恶者之子，撒稗子的仇敌就是魔鬼；收割的时候就是这时代的完结，收割的人就是天使。（马太福音13:37-39）
“好种”是指从主所获得的信之真理；“人子”是指在教会真理方面的主；“系田地的世界”是指整个人类；“系好种的天国之子”是指教会的信之真理；“系稗子的恶者之子”是指教会的信之虚假；“系仇敌并撒它们的魔鬼”是指地狱；“系收割时候的时代完结”是指教会在以良善接受信之真理方面的末后状态；“系收割之人的天使”是指来自主的真理。主所说的这些话表示这类事物，这一点从它们的内义可以看出来，如在这些解释中所阐述的。从上面这些话也明显可知主在世时以哪种方式说话，即：利用具有灵义的形像来说话，主这样说，是为了圣言不仅可以为世界而存在，也可以为天堂而存在。
启示录：
又有一位天使从殿中出来，向那坐在云上的大声喊着说，伸出你的镰刀来收割。因为收割的时候到了，地上的庄稼已经熟透了。那坐在云上的，就把镰刀扔在地上。地就被收割了。（启示录14:15，16）
此处“收割”也表示教会在以良善接受信之真理方面的末后状态。约珥书：
侍奉耶和华的祭司都悲哀。田地荒废，土地悲哀；因为五谷毁坏，新酒干竭，油也缺乏。农夫要惭愧；修理葡萄园要为大麦小麦要哀号；因为田间的庄稼都灭绝了。（约珥书1:9-11）
此处通过诸如属于田地、葡萄园和橄榄园的那类事物来描述教会的毁坏；教会本身是“田地”，它的末后状态，被主称为“时代的完结”，就是“收割”。
同一先知书：
开镰吧！因为庄稼熟了；来，下来吧！因为酒榨满了，酒桶盈溢，他们的罪恶甚大。（约珥书3:13）
此处“庄稼”（即收割）表示时代的完结，或一个荒废教会的末后状态。耶利米书：
你们要将巴比伦撒种的和收割时拿镰刀的都剪除了。（耶利米书50:16）
同一先知书：
巴比伦女子好像踹谷的禾场；这是踹她的时候。再过片时，收割的就到了。（耶利米书51:33）
“收割时”表示教会的末后状态。
以赛亚书：
他施的船只啊，要哀号！因为推罗变为荒废，甚至没有房屋，也没有人进入。海岛的居民，航海的西顿商人哪，当静默无言；他们充满了你。经大水运来的西曷之种是尼罗河的庄稼，她的出产，她要作列族的商埠。（以赛亚书23:1-3）
若不通过内义，谁也不可能知道此处所描述的教会神圣事物。众所周知，天堂和教会的神圣事物遍及圣言，因此圣言是神圣的。就字义而言，此处描述的是推罗和西顿的商人；但没有一个更内在的神圣意义，这些描述并不神圣。至于它们在这层意义上表示什么，如果它们的含义浮出水面，就会显而易见。“他施的船只”是指真理和良善的教义事物；“推罗和西顿”是指关于良善和真理的认知或知识；“没有房屋，也没有人进入”表示不再有任何真理能被植入其中的良善；“静默无言的海岛居民”是指更遥远的良善；“西曷之种”是指记忆真理；“尼罗河的庄稼，她的出产”是指在教会之外由这种知识所产生的良善。
Potts(1905-1910) 9295
9295. That this second feast, which was called "the feast of the harvest of the firstfruits of works," and also that "of the firstfruits of wheat," likewise "the feast of weeks," signifies the implantation of truth in good, is evident from its institution, concerning which in Moses:
Say unto the sons of Israel, When ye shall come into the land which I give unto you, and shall reap the harvest thereof, ye shall bring the first sheaf of the firstfruits of your harvest unto the priest; and he shall wave the sheaf before Jehovah, to be accepted for you; on the morrow after the Sabbath the priest shall wave it. And in that day ye shall offer a he-lamb for a burnt-offering; also the meat-offering and the drink-offering. But ye shall not eat bread, or parched ear, or green, until this selfsame day. Then ye shall count unto you from the morrow after the Sabbath, from the day in which ye brought the sheaf of the wave-offering, seven entire Sabbaths shall there be; even unto the morrow after the seventh Sabbath shall ye number fifty days; and ye shall offer a new gift to Jehovah. Ye shall offer out of your dwellings the bread of the wave-offering, it shall be baked leavened, as firstfruits to Jehovah. Ye shall offer besides the bread seven lambs, one young bullock, and two rams, for a burnt-offering, with their meat-offering, and their drink-offering (Lev. 23:10-18; Deut. 16:9-12). [2] That each of these things has a signification cannot be known except from their internal sense. In this sense the "seeds which are sown in the field" denote the truths of faith which are implanted in good; by "the harvest" is signified their coming to maturity when goods are produced; for "wheat and barley," denote goods, and "the spike," or "ear" in which they are denotes truths thus adjoined to goods; the "sheaf" denotes a series and collection of such things, for truths are arranged as it were into bundles; "waving" denotes vivification, for truths are not living in man until they are in good; the priest who waved the sheaf, that is, who vivified the goods of truth, represented the Lord, because everything of life is from Him; this being done "on the morrow after the Sabbath" signified the holiness of the conjunction of good and truth; that before this they were not allowed to "eat bread, or the parched ear, or the green ear," signified that the life of good and its appropriation are no sooner; "bread" denotes the good of love; the "parched ear," the good of charity; the "green ear," the good of truth; and "eating," appropriation; that they were to "count seven Sabbaths unto the feast," which was made on the "fiftieth day" therefrom, signified the complete implantation of truth in good even to the beginning of a new state; the "leavened bread" which was then offered, signified good not yet fully purified; the "waving" of it signified its vivification; the "burnt-offering of lambs, a young bullock, and rams, with the meat-offering and the drink-offering," signified the worship of the Lord according to the quality of that good. These are the things which are signified by this feast and by the particulars of its celebration; from which it is evident that the second state of liberation from damnation, which is the state of the implantation of truth in good, was thereby signified. [3] As this feast was called "the feast of the firstfruits of the harvest" it should be known what is signified in the Word by "the harvest." The "field" in which is the harvest, in a broad sense signifies the whole human race, or the whole world; in a less broad sense it signifies the church; in a sense more restricted, the man of the church; and in a sense still more restricted, the good which is in the man of the church, for this receives the truths of faith, as a field receives seeds. From the signification of the "field" it is plain what is signified by the "harvest," namely, that in the broadest sense it signifies the state of the whole human race in respect to the reception of good by means of truth; in a less broad sense, the state of the church in respect to the reception of the truths of faith in good; in a more restricted sense, the state of the man of the church in respect to this reception; and in a still more restricted sense, the state of good in respect to the reception of truth, thus the implantation of truth in good. [4] From all this it can seen what is signified by "the harvest" in the following passages; as in Matthew:
He that soweth the good seed is the Son of man; the field is the world; the seed are the sons of the kingdom; the tares are the sons of the evil one;* the enemy that soweth them is the devil; but the harvest is the consummation of the age; and the reapers are the angels (Matt. 13:37-39);
"the good seed" denotes the truths of faith from the Lord; "the Son of man" denotes the Lord in respect to the truths of the church; "the world which is the field" denotes the whole human race; "the sons of the kingdom who are the seed" denote the truths of faith of the church; "the sons of the evil kingdom who are the tares" denote the falsities of faith of the church; "the devil who is the enemy and soweth them" denotes hell; "the consummation of the age which is the harvest" denotes the last state of the church in respect to the reception of, the truths of faith in good; "the angels who are the reapers" denote truths from the Lord. That such things are signified by the above words of the Lord, can be seen from their internal sense, as set forth in these explications. From the above words it is also manifest in what manner the Lord spoke when He was in the world, namely, by means of significatives, to the end that the Word might be not only for the world, but also for heaven. [5] In Revelation:
An angel came out from the temple, crying with a great voice to him that sat on the cloud, Put forth thy sickle, and reap; because the hour is come for thee to reap; for the harvest of the earth is dried up. And he that sat on the cloud put forth his sickle into the earth; and the earth was reaped (Rev. 14:15, 16);
here also "the harvest" denotes the last state of the church in respect to the reception of the truths of faith in good. In Joel:
The priests, the ministers of Jehovah, have mourned; the field is laid waste, the land hath mourned because the grain hath been laid waste, the must is dried up, the oil languisheth. The husbandmen are ashamed, the vine-dressers have howled over the wheat and over the barley; and because the harvest of the field hath perished (Joel 1:9-11);
the vastation of the church in respect to the truths of faith and the goods of charity is here described by such things as belong to the field, the vineyard, and the oliveyard; the church itself is "the field;" and its last state, which was called by the Lord "the consummation of the age," is "the harvest." [6] In the same:
Put ye in the sickle, for the harvest is ripe; come, get you down, for the winepress is full, the vats overflow; for their wickedness is great (Joel 3:13);
here also by "the harvest" is signified the consummation of the age, or the last state of the devastated church. In Jeremiah:
Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest (Jer. 50:16). The daughter of Babylon is like a threshing-floor; it is time to thresh her; yet a little while, and the time of harvest cometh (Jer. 51:33);
"the time of harvest" denotes the last state of the church. [7] In Isaiah:
Howl, ye ships of Tarshish; for Tyre is laid waste, so that there is no house, nor doth anyone enter; the inhabitants of the isle are silent; the merchants of Zidon that pass over the sea have replenished thee; and through many waters the seed of Shihor, the harvest of the Nile, was her increase; that she should be the mart of nations (Isa. 23:1-3);
the holy things of the church which are here described cannot be known to anyone except from the internal sense. Everyone knows that the holy things of heaven and of the church are everywhere in the Word, and that from this the Word is holy. In the sense of the letter the subject here treated of is the merchandise of Tyre and Zidon, which apart from the interior holy sense are not holy. But what they signify in this sense is clear when they are unfolded. "The ships of Tarshish" denote the doctrinal things of truth and good; "Tyre and Zidon" denote the knowledges of good and truth; there being "no house, nor anyone entering in," denotes that there is no longer any good in which truth can be implanted; "the inhabitants of the isle who are silent" denote more remote goods; "the seed of Shihor" denotes memory-truth; "the harvest of the Nile her increase" denotes the derivative good outside the church. * That is, of the evil kingdom. See below. [REVISED.]
Elliott(1983-1999) 9295
9295. This second feast, which was called 'the feast of the harvest of the firstfruits of works', also 'of the firstfruits of wheat' as well as 'the feast of weeks', means the planting of truth in good. This is clear from the establishment of it, spoken of in Moses as follows,
Say to the children of Israel, When you have come into the land which I am giving you, and you reap its harvest, you shall bring a sheaf of the firstfruits of your harvest to the priest, who shall wave the sheaf before Jehovah, so that you may be acceptable; on the day after the sabbath the priest shall wave it. And you shall offer on that day a he-lamba as a burnt offering, also a minchah and a drink-offering. But you shall not eat bread or parched ears or green ones until that very day. After this you shall count for yourselves from the day after the sabbath, from the day you bring the sheaf of the wave-offering, seven sabbaths shall there be complete. Until the day after the seventh sabbath you shall count fifty days, and offer a new gift to Jehovah. You shall bring from your dwellings the bread of the wave-offering; it shall be baked with yeast, as firstfruits to Jehovah. Besides the bread you shall offer seven lambs, one young bull, and two rams, as a burnt offering, together with their minchah and drink-offering. Lev 23:10-21; Deut 16:9-12.
[2] No one can know what the meaning is of these details except from their internal sense. In that sense the seeds which are sown in the field are truths of faith which are planted in good. Harvest means their growing ripe when forms of good develop from them; for wheat and barley are forms of good, and ears containing them are truths accordingly linked to good. A sheaf is an ordered sequence and bringing together of such truths; for the truths have been arranged into sheaf-like groups. Waving means giving life to, for truths with a person are not living ones until they are rooted in good. The priest who waved the sheaf, that is, who gave life to forms of the good of truth, represented the Lord; for He is the Source of life in its entirety. Doing this on the day after the sabbath meant the holiness of goodness and truth joined together. Their not being permitted before then to eat bread, parched ears, or green ones meant not making the life of good their own before then, bread being the good of love, parched ears the good of charity, green ones the good of truth, and eating making one's own. The requirement that from then seven sabbaths were to be counted until the feast, which therefore was held on the fiftieth day, meant a complete planting of truth in good until the first phase of a new state. Bread made with yeast which was offered then meant good not as yet completely purified. The waving of it meant giving it life. The burnt offering of the lambs, young bull, and rams, together with minchah and drink-offerings meant worship of the Lord that has all the essential characteristics of that good. These are the things that are meant by this feast and what happened then. And from all this it is evident that a second state in deliverance from damnation was meant, which was a state when truth was planted in good.
[3] Since this feast was called the feast of the firstfruits of harvest one needs to know what 'harvest' means in the Word. In a broad sense 'the field' that contains the harvest means the whole human race or the whole world, in a less broad sense the Church, in a narrower sense a member of the Church, and in an even narrower sense the good present in a member of the Church since this good receives the truths of faith as the field receives seeds. From the meaning of 'the field' it is evident what 'harvest' means. That is to say, in the broadest sense it means the state of the whole human race in respect of its reception of good through truth, in a less broad sense the state of the Church in respect of the reception of the truths of faith in good, in a narrower sense the state of a member of the Church in respect of that reception, and in a still narrower sense the state of good in respect of the reception of truth, and so the planting of truth in good.
[4] All this shows what 'harvest' means in the following places, as in Matthew,
He who sows the good seed is the Son of Man; the field is the world; the seed is the sons of the kingdom; the tares are the sons of the kingdom of the evil one;b the enemy who sows them is the devil; but the harvest is the close of the age, while the harvesters are the angels. Matt 13:37-39.
'The good seed' is the truths of faith received from the Lord; 'the Son of Man' is the Lord in respect of the Church's truths; 'the world' which 'the field' stands for is the entire human race; 'the sons of the kingdom' whom 'the seed' stands for are the Church's truths of faith; 'the sons of the kingdom of the evil one' whom 'the tares' stand for are the Church's falsities of faith; 'the devil' whom 'the enemy' stands for and who sows them is hell; 'the close of the age' which 'the harvest' stands for is the final state of the Church in respect of the reception of the truths of faith in good; and 'the angels' whom 'the harvesters' stand for are truths from the Lord. That such things are meant by those words spoken by the Lord may be recognized from their internal sense indicated throughout this explanation of them. All this also shows the manner in which the Lord spoke when He was in the world, namely by the use of images that carried a spiritual meaning, and the reason why He did so was in order that the Word might exist not only for the world but also for heaven.
[5] In Revelation,
An angel came out of the temple, crying with a loud voice to him who sat on the cloud, Thrust inc your sickle and reap, for the hour of harvesting has come for you; for the harvest of the earth has become dry. The one sitting on the cloud therefore thrustd his sickle into the earth, and the earth was harvested. Rev 14:15, 16.
'The harvest' here also stands for the final state of the Church in respect of the reception of the truths of faith in good. In Joel,
The priests have been mourning, the ministers of Jehovah. The field has been devastated, the land has been mourning because the grain has been laid waste, the new wine has failed, the oil languishes. Farmers have been put to shame, vinedressers have wailed over the wheat and over the barley, for the reason that the harvest of the field has perished. Joel 1:9-11.
This describes the ruination of the Church in respect of truths of faith and forms of the good of charity by means of such things as belong to the field, vineyard, and olive-grove. The Church itself is 'the field', and its final state, which the Lord called 'the close of the age', is 'the harvest'.
[6] In the same prophet,
Send out the sickle, for the harvest is ripe. Come, go down, for the winepress is full, the vats overflow - for great is their wickedness. Joel 3:13.
Here also 'the harvest' means the close of the age or final state of a Church laid waste. In Jeremiah,
Cut off the sower from Babel, and the one handling the sickle in the time of harvest. Jer 50:16.
In the same prophet,
The daughter of Babel is like a threshing-floor; it is time to thresh her. Only a little while, and the time of harvest comes [to her]. Jer 51:33.
'The time of harvest' stands for the final state of the Church there.
[7] In Isaiah,
Wail, O ships of Tarshish! For Tyre has been laid waste, so that there is no house nor anyone to go in. The inhabitants of the island are silent, O merchant of Sidon passing over the sea; they have replenished you. And through the great waters the seed of Shihor is the harvest of the Nile, her produce, to be the merchandise of nations. Isa 23:1-3.
The holy things of the Church that are described in these verses cannot be known to anyone except from the internal sense. Everyone knows that the holy things of heaven and of the Church are present throughout the Word, and that for this reason the Word is holy. The literal sense of those verses describes things connected with the commerce of Tyre and Sidon, but without a holy and more internal sense those descriptions are not holy. What their meaning is in this more internal sense is evident if they are brought to the surface. 'Ships of Tarshish' are doctrinal teachings about truth and good; 'Tyre and Sidon' are cognitions or knowledge of goodness and truth; 'no house, so that there is not anyone to go in' means that there is no longer any good in which truth can be planted; 'the inhabitants of the island who are silent' are more remote forms of good; 'the seed of Shihor' is true factual knowledge; and 'the harvest of the Nile, her produce' is good resulting from that knowledge, outside the Church.
Latin(1748-1756) 9295
9295. Quod secundum hoc festum, quod vocatum est festum messis primitiarum operum, tum primitiarum tritici, ut et festum septimanarum, significet implantationem veri in bono, constat ex ejus institutione, de qua ita apud Moschen, Dic ad filios Israelis, Quando veneritis in terram quam Ego dans vobis, et messueritis (x)messem ejus, adferetis manipulum {1} primitiarum messis vestrae ad sacerdotem, qui motitabit manipulum coram Jehovah in beneplacitum vestri; a crastino sabbati motitabit illum sacerdos; et facietis in die illo filium agni in holocaustum, tum minham et libamen: panem vero vel spicam tostam vel virentem non comedetis usque ad diem illum hunc: deinde numerabitis vobis a crastino sabbati, a die quo attulistis manipulum motitationis, septem sabbata integra erunt, usque ad crastinum sabbati septimi numerabitis quinquaginta dies, et offeretis munus novum Jehovae; de habitationibus vestris offeretis panem motitationis, fermentatus coquetur, primitias, Jehovae; offeretis praeter panem septem agnos, unum juvencum, et duos arietes, in holocaustum, cum (o)eorum minha et libamine {2}, Lev. xxiii 10-21; Deut. xvi 9-12. [2] Quid {3} singula haec significant, non nisi quam a sensu (o)eorum interno sciri potest; in eo sensu semina quae seminantur in agro sunt vera fidei quae implantantur bono; per messem significatur maturescentia quando bona inde, nam triticum et hordeum sunt bona, et spica (o)sive arista in qua illa sunt vera ita adjuncta bonis; manipulus est talium series et collectio, nam vera manipulatim disposita sunt; motitatio est vivificatio, vera enim non prius viva sunt apud hominem quam cum in bono sunt; sacerdos qui manipulum motitabat, hoc est, qui bona veri vivificabat, repraesentabat Dominum, nam ab Ipso omne vitae; quod hoc factum sit crastino sabbati, significabat sanctum conjunctionis boni et veri {4}; quod prius non licuerit panem, spicam tostam, aut spicam virentem edere, significabat vitam boni et ejus appropriationem non prius {5}; panis est bonum amoris, spica tosta est bonum charitatis, spica virens est bonum veri, et edere est appropriare; quod inde septem sabbata numerarentur usque ad festum, quod fiebat inde {6} quinquagesimo die, significabat plenariam implantationem veri in bono usque ad primum status novi; panis fermentatus qui tunc offerebatur significabat bonum tunc nondum plene purificatum; motitatio ejus significabat vivificationem; holocaustum ex agnis, juvenco, arietibus, cum minha et libaminibus, significabant cultum Domini ex illius boni quali; haec sunt quae significantur per hoc festum, et per illa quae {7} peragebantur; ex quibus patet quod secundus status liberationis a damnatione, qui erat status implantationis veri in bono, {8} significatus fuerit. [3] Quia festum hoc vocatum est festum primitiarum messis, sciendum est quid messis in Verbo significat: `ager, in quo messis,' in lato sensu significat totum humanum genus, seu totum mundum, in minus lato sensu Ecclesiam, in strictiore sensu hominem Ecclesiae, et in adhuc strictiore bonum quod in homine Ecclesiae, nam hoc recipit vera fidei sicut ager semina; ex significatione `agri' patet quid significat `messis,' quod nempe in latissimo sensu statum totius generis humani quoad receptionem boni per verum, in minus lato sensu statum Ecclesiae quoad receptionem verorum fidei in bono, in strictiore sensu statum hominis Ecclesiae {9} quoad illam receptionem, et in adhuc strictiore sensu statum boni quoad receptionem veri, ita implantationem veri in bono. [4] Ex his constare potest quid per `messem' significatur in sequentibus his locis, ut apud Matthaeum, Qui seminat bonum semen est Filius hominis; ager est mundus; semen sunt filii regni; zizania sunt filii illius mali; inimicus qui seminat illa est diabolus; messis vero (x)consummatio saeculi, messores autem sunt angeli, xiii 37-39;`bonum semen' sunt vera fidei a Domino, `Filius hominis' est Dominus quoad vera Ecclesiae, `mundus, qui est ager,' est totum genus humanum, `filii regni, qui sunt semen,' sunt vera fidei Ecclesiae, `filii regni mali, qui sunt zizania,' sunt falsa fidei Ecclesiae, `diabolus, qui inimicus et seminat ea,' est infernum, `consummatio saeculi, quae messis,' est ultimus status Ecclesiae quoad receptionem verorum fidei in bono, `angeli, qui messores,' sunt vera a Domino; quod talia per illa Domini verba significentur, constare potest ex sensu eorum interno, de quo passim in explicationibus; ex illis {10} quoque patet quomodo Dominus {11} cum fuit in mundo, locutus est, quod nempe per significativa, ob causam ut Verbum non solum {12} esset pro mundo {13} sed etiam pro caelo: [5] in Apocalypsi, Angelus exivit e templo clamans voce magna ei qui super nube sedebat, Mitte falcem tuam et mete, quia venit tibi hora metendi, quia arefacta est messis terrae; misit itaque sedens super nube falcem suam in terram, et demessa est terra, xiv 15, 16;
`messis' hic quoque pro ultimo statu Ecclesiae quoad receptionem verorum fidei in bono: apud Joelem, Luxerunt sacerdotes ministri Jehovae, devastatus est ager, luxit terra quia devastatum est frumentum, exaruit mustum, languet oleum, pudefacti sunt agricolae, ejularunt vinitores super tritico et super hordeo, eo {14} quod perierit messis agri, i 9-11;
describitur hic vastatio Ecclesiae quoad vera fidei et bona charitatis (o)per talia quae sunt agri, vineae, et oliveti; ipsa Ecclesia est `ager,' et status ejus ultimus, qui a Domino vocatus est {15} consummatio saeculi, est `messis': [6] apud eundem, Emittite {16} falcem, quia maturuit messis; venite, descendite, quia plenum est torcular, exundant lacus, eo quod magna malitia eorum, iv 13 [A.V. iii 13];
etiam hic per `messem' significatur (o)consummatio saeculi seu ultimus status Ecclesiae devastatae: apud Jeremiam, Exscindite seminantem e Babele, et prehendentem falcem in tempore messis, l (x)16:
apud eundum, Filia Babelis sicut area, tempus ad triturandum eam, adhuc parum cum venit tempus messis, li 33;
`tempus messis' pro ultimo statu Ecclesiae ibi: apud Esaiam, Ejulate (x)naves Tharschischi, quia devastata est Tyrus ut non domus, nec intret quisquam; silent habitatores insulae, mercator Zidonis, transiens mare, impleverunt te, et per aquas multas semen Schichoris, messis Nili, proventus illius, ut esset mercatura gentium, xxiii 1-3;
[7] sancta Ecclesiae quae hic describuntur, nemo sciri potest nisi ex sensu interno; quisque scit quod sancta caeli et Ecclesiae ubivis in Verbo sint, et quod inde Verbum (t)sanctum sit; in sensu litterae tibi agitur de mercatura Tyri et Zidonis, quae non sancta sunt absque sensu interiore sancto; quid autem in hoc {17} sensu significant, patet si {18} evolvuntur; `naves Tharschischi' sunt doctrinalia veri et boni, `Tyrus et Zidon' sunt cognitiones boni et veri, {19} `(o)non domus ut non intret quisquam' est quod non amplius bonum cui verum implantari possit, `habitatores insulae qui silent {20} sunt bona remotiora {21}, `semen Schichoris' est verum scientificum, `messis Nili, proventus illius' est inde bonum extra Ecclesiam. @1 i primulum IT$ @2 libaminibus$ @3 Quod IT$ @4 veri et boni$ @5 After boni but d$ @6 abinde$ @7 tunc$ @8 i per hoc festum et per illa quae tunc fiebant,$ @9 i in particulari$ @10 his$ @11 i in Verbo etiam Ipse$ @12 modo$ @13 genere humano seu mundo but d seu mundo$ @14 et IT$ @15 per agrum, ultimus ejus status qui a Domino vocatur$ @16 Immittite IT$ @17 eo$ @18 cum$ @19 i ibi$ @20 d qui silent i quae silent$ @21 i et quae externi hominis$