9391.“去献燔祭，又向耶和华献小公牛为平安祭”表源于良善和植根于良善的真理而敬拜主的一个代表。这从“燔祭”和“献祭”，以及“小公牛”的含义清楚可知：“燔祭”是指总体上对主的敬拜（参看922，6905，8936节），“燔祭”尤表源于爱之良善的对主的敬拜，“献祭”表示源于植根于良善的信之真理的对主的敬拜（8680节）；“小公牛”是指外在人或属世人中纯真和仁爱的良善，如下文所述。被献为祭的牲畜或动物表示敬拜所源于良善和真理的性质（参看922，1823，2180，3519节）；温驯有用的牲畜表示爱之良善的属天事物和信之真理的属灵事物，这就是为何它们被用于祭祀（看9280节）。“小公牛”之所以表示外在人或属世人中纯真和仁爱的良善，是因为牛群成员表示对存在于外在人或属世人中的良善和真理的情感，而羊群成员表示对存在于内在人或属灵人中的良善和真理的情感（2566，5913，6048，8937，9135节）。羊群成员有羔羊、母山羊、母绵羊、公绵羊和公山羊；羊群成员有公牛或阉牛，小公牛或阉牛和牛犊。“羔羊”和“绵羊”表示内在人或属灵人中纯真和仁爱的良善；因此，“牛犊”和“小公牛”因年龄比成年公牛更幼嫩，故表示外在人或属世人中的类似良善。
“小公牛”和“牛犊”表示这种良善，这一点从圣言中提到它们的经文明显看出来，如以西结书：
四活物的脚是直立的脚，脚掌好像牛犊的蹄掌，都灿烂如光明的铜。（以西结书1:7）
这论及“四活物”所描述的基路伯。“基路伯”表示主的保护和旨意，以防止不通过良善而向祂的任何靠近（参看9277e节）。“直脚”和“好像牛犊蹄掌的脚掌”代表外在或属世良善；因为“脚”表示属世人的事物；“直脚”表示属于良善的事物，“脚掌”表示属世人中最末和最低的事物。“脚”就具有这种含义（参看2162，3147，3761，3986，4280，4938-4952，5327，5328节）；“脚跟”、“脚掌”和“蹄”表示属世人中最末和最低的事物（4938，7729节）。它们的“脚掌”之所以“都灿烂如光明的铜”，是因为“铜”表示属世良善（425，1551节），“灿烂如光明的铜”表示因着天堂之光，也就是从主发出的神之真理而灿烂的良善。综上所述，明显可知“牛犊”表示外在人或属世人的良善。
在启示录也一样：
宝座周围有四个活物，前后都长满了眼睛。第一个活物像狮子，第二个活物像牛犊，第三个活物脸面像人，第四个活物像飞鹰。（启示录4:6，7）
此处的“四活物”，就是基路伯，也表示主的保护和旨意，以防止不通过爱之良善而靠近祂；实际的保护通过真理和它所产生的良善，以及良善和源于它的真理实现。“狮子”和“牛犊”表示外在形式上的真理和它所产生的良善；“人的脸面”和“飞鹰”表示内在形式上的良善和源于它的真理。“狮子”表示在其能力中的源于良善的真理（参看6367节），因此，“牛犊”表示它所产生的实际良善。
何西阿书：
当回归耶和华，对祂说，求你除净罪孽，悦纳善行；那我们就偿还嘴唇的小公牛。（何西阿书14:2）
没有人能知道“偿还嘴唇的小公牛”表示什么，除非他知道“小公牛”和“嘴唇”表示什么。显然，它表示出于一颗善心赞美和感恩；因为经上说“回归耶和华，对祂说，悦纳善行”，然后“我们就偿还嘴唇的小公牛”表示出于教义的良善赞美耶和华，向祂献上感恩。因为“嘴唇”表示教义事物（参看1286，1288节）。
阿摩司书：
你们使强暴的统治临近。他们躺卧在象牙床上，吃羊群中的羔羊、肥栏中间的牛犊。（阿摩司书6:3，4）
这些话描述了那些富有良善和真理的认知或知识，却过着一种邪恶生活的人；“吃羊群中的羔羊”表示学习属于内在人或属灵人的纯真之良善，并将它们变成自己的；“吃肥栏中间的牛犊”表示学习属于外在人或属世人的纯真之良善，并将它们变成自己的。“吃”表示变成自己的（参看3168，3513e，3596，3832，4745节）；“羔羊”表示纯真之良善（3519，3994，7840节）。由于“羔羊”表示纯真的内层良善，故可推知，“肥栏中间的牛犊”表示纯真的外层良善；因为在圣言中，尤其在圣言的预言部分，由于天堂的婚姻，凡论述良善的地方，通常也论述真理（9263，9314节）；凡论及内在事物的地方，也会论及外在事物。此外，“肥栏”和“肥（fat，经上或译脂肪、脂油、肥脂等）”表示内层之爱的良善（5943节）。
在玛拉基书也一样：
但向你们敬畏我名的人，必有公义的日头升起来，其翅膀有医治之能。你们必出来，生长如肥栏里的牛犊。（玛拉基书4:2）
路加福音：
论到从心里悔改回来的浪子，父亲说，把那上好的袍子拿出来给他穿上，把戒指戴在他手上，把鞋穿在他脚上，把那肥牛犊牵来宰了，我们可以来吃、快乐。（路加福音15:22，23）
凡只理解字义的人都会以为此处并未隐藏更深层次的东西；而事实上，其中的每一个细节都体现了某种天上的观念；如这些细节：他们要给他穿上最好的袍子，把戒指戴在他手上，把鞋穿在他脚上，把肥牛犊牵来宰了，好让他们可以来吃、快乐。“浪子”表示那些一直挥霍天上财富，也就是良善和真理的认知或知识的人；他回到父亲这里，并承认他“不配称为他的儿子”表示一颗悔改的心和谦卑；要给他穿上的“上好袍子”表示普遍真理（4545，5248，5319，5954，6914，6917，9093，9212，9216节）；“肥牛犊”表示与这些真理一致的普遍良善。其它经文中的“牛犊”和“小公牛”所表相同（如以赛亚书11:6；以西结书39:18；诗篇29:6；69:31），以及燔祭和祭祀中所用到的“牛犊”和“小公牛”也所表相同（出埃及记29:11，12ff；利未记4:3ff，13ff；8:15ff；9:2；16:3；23:18；民数记8:8ff；15:24ff；28:19，20；士师记6:25-28；撒母耳记上1:25；16:2；列王记上18:23-26，33）。
以色列人之所以为自己造金牛犊，并敬拜它以取代耶和华（出埃及记32章），是因为埃及人的偶像崇拜留在了他们心里，尽管他们口头上宣称信耶和华。在埃及的偶像当中，最主要的就是金铸的小母牛和牛犊。这是因为“小母牛”表示记忆真理，就是属世人所拥有的真理；而“牛犊”表示这真理的良善，就是属世人所拥有的良善；还因为金表示良善。象征属世人所拥有的这良善和这真理的可见形像，在埃及地取了金祷的小母牛和牛犊的形式。但当天上事物的代表在那里沦为偶像崇拜，最终论为邪术时，在埃及的实际代表形像，和在其它地方一样，变成了偶像，开始成为敬拜的对象。古人的偶像崇拜和埃及的邪术由此而来。
因为继上古教会之后的古教会是一个代表性教会教会，其敬拜的一切就在于代表天上的神性事物，也就是教会内层事物的仪式、律例、典章和诫命。大洪水之后，这个古教会遍布亚洲大部分地区，也存在于埃及。不过，在埃及，该教会的记忆知识得到更充分的发展。因此，埃及在对应和代表的知识方面超过其他人，这从象形文字，那里的邪术和偶像，以及圣言中关于埃及的各种记载可以看出来。正因如此，在圣言中，“埃及”表示总体上的记忆事物，无论真理方面还是良善方面；它还表示属世人，因为记忆知识属于属世人。“小母牛”和“牛犊”也表示这种知识。
古教会是一个代表性教会，它遍布许多国家，也存在于埃及（参看1238，2385，7097节）；该教会的记忆知识尤其在埃及得到更充分的发展，故在圣言中，“埃及”表示双重意义上的记忆知识（1164，1165，1186，1462，4749，4964，4966，5700，5702，6004，6015，6125，6651，6679，6683，6692，6693，6750，7779e，7926节）；由于记忆真理及其良善是属世人的真理和良善，所以在圣言中，“埃及”也表示属世人或属世层（4967，5079，5080，5095，5160，5276，5278，5280，5288，5301，6004，6015，6147，6252节）。
由此明显可知，小母牛和公牛犊是埃及的主要偶像之一，因为小母牛和公牛犊表示属于属世人的记忆真理及其良善，正如埃及本身是它们的一个标志一样；因此，“埃及”和“牛犊”具有同样的含义。所以论到埃及，耶利米书上说：
埃及是美丽的母牛犊，但毁灭从北方出来。她雇佣的仆人在她中间好像肥栏里的牛犊。（耶利米书46:20，21）
“小母牛”是指属于属世人的记忆真理；系“牛犊”的“雇佣的仆人”是指那些为了利益而行善的人（8002节）；因此，“牛犊”是指本身不是良善的那种良善，仅仅是与属灵人分离的属世人的快乐。这种快乐本身就属于偶像崇拜，雅各的子孙就沉迷于这种快乐；因此，他们被允许通过崇拜牛犊（出埃及记32章）来显示并证明这种快乐。
在诗篇，经上也描述了他们所做的：
他们在何烈山造了牛犊，叩拜铸成的像。如此将他们的荣耀换为吃草之牛的像。（诗篇106:19，20）
“在何烈山造了牛犊，叩拜铸成的像”表示偶像崇拜式的敬拜，这种敬拜包括仪式、律例、典章和诫命，但只是外在形式上的，而非同时内在形式上的。这个民族局限于没有任何内在事物的外在事物（参看9320e，9373，9377，9380，9382节）；因此，他们心里是偶像崇拜（3732e，4208，4281，4825，5998，7401，8301，8871，8882节）。他们“将他们的荣耀换为吃草之牛的像”表示他们舍弃圣言和教会的内在事物，敬拜或耕耘外在事物，也就是无生命的纯记忆知识；因为“荣耀”是指圣言和教会的内在事物（参看创世记18章序言，以及5922，8267，8427节）；“牛的像”是指外在形式上的良善的一种表象，因为“像”表示一种表象，因而表示一种无生命的赝品；而“牛”表示属世人中的良善，因而表示外在形式上的良善（2566，2781，9134节）；“吃草”表示仅在记忆知识层面将它变成自己的，因为“吃”表示变成自己的（3168，3513e，3596，4745节），而“草”表示记忆知识（7571节）。
由于以色列人取代耶和华所敬拜的“金牛犊”表示这些事物，所以摩西以下面的方式处置了它：
我把你们的罪，就是你们所铸的牛犊，用火焚烧，又捣碎磨得很细，直到细如灰尘，我就把这灰尘撒在从山上流下来的溪水中。（申命记9:21）
没有人知道为何如此处置金牛犊，除非他知道“用火焚烧”、“捣碎”、“磨细”、“细如灰尘”，以及灰尘所撒在的“从山上流下来的溪水”表示什么。它描述了那些敬拜没有任何内在事物的外在事物之人的状态；也就是说，就来自神的事物，因而就圣言而言，他们是沉浸于爱自己爱世界的邪恶，以及随之而来的虚假之人。因为焚烧牛犊的“火”表示爱自己爱世界的邪恶（1297，1861，2446，5071，5215，6314，6832，7324，7575节）；它被捣碎成的“灰尘”是指从圣言字义所证实的随之而来的虚假；从西乃山上流下来的“溪水”是指神之真理，因而是指文字上的圣言，因为文字上的圣言就是从这真理降下来的。那些局限于没有任何内在事物的外在事物之人解释圣言是以适合自己的爱；在它里面看到的是世俗事物，根本看不见天上的事物，就像以色列人和犹太人以前，以及如今仍在做的那样。
耶罗波安安在伯特利和但的牛犊也代表类似事物，（列王记上12:26-33；列王记下17:16），对此，我们在何西阿书读到：
他们立君王，却不由我；他们立首领，我却不认。他们用金银为自己制造偶像，以致被剪除。撒马利亚啊！你的牛犊已被丢弃。这牛犊出于以色列，是匠人所造的，并不是神！撒马利亚的牛犊必被打碎。（何西阿书8:4-6）
此处论述的主题是那些局限于没有任何内在事物的外在事物之人对圣言的错误理解和扭曲解释；因为他们持守圣言的字义，任意扭曲以适合他们自己的爱和由这些爱所孕育的观念。
“立君王，却不由我；立首领，我却不认”表示在他们自己的光中孵化真理和首要真理，却不靠神的帮助而如此行；因为“君王”在内义上表示真理（1672，2015，2069，3009，4581，4966，5044，5068，6148节）；“首领”是指首要真理（1482，2089，5044节）；“用金银制造偶像”表示歪曲从圣言字义所获得的真理和良善的知识，以适合他们自己的欲望，却仍将它们拜为圣，即便如此，它因来自他们自己的聪明，故缺乏生命；因为“银”是指真理，“金”是指来自神，因而属于圣言的良善（1551，2954，5658，6914，6917，8932节）；“偶像”是指出于人自己的聪明，被拜为圣，而事实上没有生命在里面的教义事物（8941节）。由此明显可知，“君王”和“首领”，以及“银”和“金”表示由邪恶所产生的虚假；因为那些由人的自我所产生事物是由邪恶产生的，因而是虚假，尽管表面上看，它们因取自圣言的字义而看似真理。由此明显可知“匠人所造的撒马利亚的牛犊”表示什么，即：存在于属世人中，同时却没有存在于属灵人中的良善，因而不是良善的东西，因为它被用于邪恶。“是匠人所造的，并不是神”表示它是自我的产物，并非来自神；“被打碎”是指被驱散，化为乌有。
何西阿书中的“牛犊”表示类似事物：
现今他们罪越犯越多，用银子为自己造铸像，就是照自己的聪明造偶像，都是匠人的工作，就对他们说，献祭的人可以向亲吻牛犊。（何西阿书13:2）
由此明显可知在下列经文中，“牛犊”和“小公牛”表示什么：
野牛、小公牛和壮牛要一同下来。他们的地喝醉了血；他们的尘土因脂油肥润。（以赛亚书34:7）
同一先知书：
坚固城将变为凄凉，成了撇下离弃的居所，像旷野一样；牛犊必在那里吃草，在那里躺卧，并吃尽其树枝。它的庄稼必枯萎。（以赛亚书27:10，11）
耶利米书：
希实本的哀号达到以利亚利，他们发出的声音传到雅杂，从琐珥达到何罗念，如同一头三岁大的母牛犊，因为宁林的水必变为凄凉。（耶利米书48:34）
以赛亚书：
我心为摩押悲哀，他的逃民逃到琐珥，如同一头三岁大的母牛犊；因为他上鲁希坡随走随哭。（以赛亚书15:5）
何西阿书：
以法莲是驯服的母牛犊，喜爱踹谷。（何西阿书10:11）
诗篇：
求你叱喝芦苇中的野兽和成群的壮牛并万民的牛犊，把银块踹在脚下；他们已经赶散好战的万民。（诗篇68:30）
此处论述的主题是那些在记忆知识的基础上进入信的奥秘，除了在此基础上所孵化、演绎出来的东西外，拒绝接受任何事物之人的傲慢。他们在来自主的天堂之光中什么也看不见，只在始于自我的自然界之光中看见，故会抓住阴影而不是光明，抓住幻觉而不是现实，抓住虚假而不是真理。这些人的思维是疯狂的，因为它仰赖最低级的事物，即最低层次的知识，因此他们被称为“芦苇中的野兽”；由于他们的推理是激烈的，所以他们被称为“成群的壮牛”；由于他们驱散仍旧存留并分散在那些处于教会真理之人的良善当中的真理，所以经上说他们“把万民牛犊中的银块踹在脚下”，又说他们“赶散万民”，也就是教会本身及其真理；“好战”表示攻击并摧毁这些真理的欲望。由此再次明显可知，“牛犊”是指良善。
在撒迦利亚书（12:4），经上说“我必以瞎眼击打万民一切的马匹”；“万民的马匹”表示理解存在于所有属教会之人中间的真理的能力，因为“马”表示理解真理的能力（参看2761节）。在此处（诗篇68:30），经上说“把银块踹在脚下”、“赶散万民牛犊当中的万民”；“踹在脚下”和“赶散”表示抛弃和驱散（参看258节）；“银”表示真理（参看1551，2954，5658，6112，6914，6917，7999，8932节）；“万民”表示那些处于真理的属教会之人（2928，7207节），因而也表示教会的真理（1259，1260，3295，3581节）。因此，“万民的牛犊”表示掌管那些属教会之人的意愿的良善。
此外，“牛犊”表示良善的证据也明显可见于耶利米书：
我必把那些违犯我的约的人交出去；他们没有遵行在我面前所立约的话，就是他们把牛犊劈开两半，好从两半中间经过时立下的，就是犹大的首领，耶路撒冷的首领，太监，祭司，并从牛犊两半中间经过的这地的众民。我必将他们交在他们的仇敌手中，他们的尸首必给空中的飞鸟和地上的走兽作食物。（耶利米书34:18-20）
没有人能知道“牛犊的约”和“从其两半之间经过”表示什么，除非他知道“约”、“牛犊”，它被“劈开两半”表示什么，以及“犹大和耶路撒冷的首领”、“太监”、“祭司”和“这地的民”表示什么。显然，所表示的是某个天堂的奥秘。然而，当人们知道“约”表示结合，“牛犊”表示良善，“被劈开两半的牛犊”表示一方面从主发出的良善，另一方面人所接受的良善；“犹大和耶路撒冷的首领，太监，祭司，并这地的民”是指教会从圣言所拥有的真理和良善；“从两半之间经过”表示结合。一旦知道这一切，这些话的内义就变得显而易见了，即：对这个民族来说，从主发出的良善根本没有与人通过圣言，因而通过教会的真理和良善所领受的良善结合；相反，它们是分开的；因为他们局限于没有任何内在事物的外在事物。
牛犊与亚伯兰的约包含类似事物，对此，我们在创世记读到：
耶和华对亚伯兰说，你为我取一头三岁的母牛犊，一只三岁的母山羊，一只三岁的公绵羊，一只斑鸠和一只雏鸽。亚伯兰就把这些都取来，每样从中间劈成两半，一半对着另一半摆列，只有鸟没有劈开。鸷鸟下来，落在这些尸体上，亚伯兰就把它们赶走了。日落的时候，亚伯兰沉睡了。看哪，有可怕的大黑暗落在他身上。在那日，耶和华与亚伯兰立约。（创世记15:9-12，18）
“有可怕的大黑暗落在亚伯兰身上”表示犹太民族的状态，因为就教会从圣言所拥有的真理和良善而言，他们处在最大的黑暗之中。他们之所以处于这种黑暗，是因为他们局限于没有任何内在事物的外在事物，结果他们的敬拜是偶像崇拜。事实上，凡局限于没有任何内在事物的外外在事物的人，其敬拜都是偶像崇拜，因为当他进行敬拜时，他的心和灵魂不在天堂，而是在世界；他敬拜圣言的神圣事物不是出于存在于他里面的任何天堂之爱，只出于一种世俗之爱。该民族的这种状态就是先知以“他们劈成两半并从中间经过的牛犊之约”所描述的。
Potts(1905-1910) 9391
9391. And they offered burnt-offerings, and sacrificed peace sacrifices of bullocks to Jehovah. That hereby is signified a representative of the worship of the Lord from good and from the truth which is from good, is evident from the representation of burnt-offerings and sacrifices, as being worship of the Lord in general (see n. 922, 6905, 8936); specifically by burnt-offerings is meant the worship of the Lord from the good of love, and by sacrifices is meant the worship of the Lord from the truth of faith which is from good (n. 8680); and from the signification of "bullocks," as being the good of innocence and of charity in the external or natural man (of which below). (That beasts that were sacrificed signified the quality of the good and truth from which was the worship, see n. 922, 1823, 2180, 3519.) (That gentle and useful beasts signify the celestial things of the good of love, and the spiritual things of the truth of faith, and that on this account they were employed in the sacrifices, see n. 9280.) That "a bullock" signifies the good of innocence and of charity in the external or natural man, is because animals of the herd signified affections of good and truth in the external or natural man, and those of the flock, affections of good and truth in the internal or spiritual man (n. 2566, 5913, 6048, 8937, 9135). The animals of the flock were lambs, she-goats, sheep, rams, he-goats; and those of the herd were oxen, bullocks, and calves. "Lambs" and "sheep" signified the good of innocence and of charity in the internal or spiritual man; consequently "calves" and "bullocks," being of a more tender age than oxen, signified the like in the external or natural man. [2] That "bullocks" and "calves" signify this good, is evident from the passages in the Word where they are mentioned; as in Ezekiel:
The feet of the four living creatures, a straight foot; and the sole of their feet as the sole of a calf's foot; and they glittered like the appearance of burnished brass (Ezek. 1:7);
speaking of the cherubs, which are described by the four living creatures. (That the "cherubs" denote the guard or providence of the Lord to prevent any approach to Himself except through good, see n. 9277.) External or natural good was represented by the straight foot, and by the sole of the foot being like the sole of a calf's foot; for the "feet" signify the things of the natural man; the "straight foot" those which are of good, and the "sole of the feet" those which are ultimate, in the natural man. (That the "feet" have this signification, see n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328; also that the "heels," "soles," and "hoofs" denote the ultimate things in the natural man, n. 4938, 7729.) The reason why the soles of the feet glittered like the appearance of burnished brass, was that "brass" signifies natural good (n. 425, 1551), and "brass glittering as though burnished," signifies good resplendent from the light of heaven, which is truth Divine proceeding from the Lord. From what has been said it is evident that by "a calf" is signified the good of the external or natural man. [3] In like manner in John:
Round about the throne were four animals full of eyes before and behind. And the first animal was like a lion, and the second animal like a calf, and the third animal had a face like a man, and the fourth animal was like a flying eagle (Rev. 4:6, 7);
here also by the "four animals" which are cherubs, is signified the guard and providence of the Lord to prevent His being approached except through the good of love; the guard itself is effected by means of truth and its derivative good, and by means of good and its derivative truth. Truth and its derivative good, in the external form, are signified by the "lion" and the "calf;" and good and its derivative truth, in the internal form, are signified by the "face of a man" and by the "flying eagle." (That "a lion" denotes truth from good in its power, see n. 6367, consequently the "calf" denotes the good itself thence derived.) [4] In Hosea:
Return ye unto Jehovah; say unto Him, Take away all iniquity, and accept good, and we will repay the bullocks of our lips (Hos. 14:2);
no one can know what is meant by "repaying the bullocks of the lips" unless he knows what is signified by "bullocks" and by "lips." That it denotes confession and thanksgiving from a good heart, is evident; for it is said, "return ye unto Jehovah, say unto Him accept good," and then, "we will repay the bullocks of our lips," denoting to confess Jehovah from the goods of doctrine, and to give thanks to Him; for the "lips" denote the things of doctrine (see n. 1286, 1288). [5] In Amos:
Ye draw the dwelling of violence; they lie upon beds of ivory, and eat the lambs out of the flock, and the calves out of the midst of the stall (Amos 6:3, 4);
here are described those who are in abundance of the knowledges of good and truth, and yet live an evil life; "eating the lambs out of the flock" denotes to learn and appropriate to oneself the goods of innocence that belong to the internal or spiritual man; "eating the calves out of the midst of the stall" denotes to learn and appropriate to oneself the goods of innocence that belong to the external or natural man. (That "eating" denotes to appropriate see n. 3168, 3513, 3596, 3832, 4745; and that "lambs" denote the goods of innocence, n. 3519, 3994, 7840.) And as "lambs" denote the interior goods of innocence, it follows that "calves out of the midst of the stall" denote the exterior goods of innocence; for in the Word, especially in the prophetic Word, it is usual to treat of truth wherever good is treated of, on account of the heavenly marriage (n. 9263, 9314); and also to speak of external things where internal things are spoken of. Moreover, the "stall" [used for fattening] and "fat" signify the good of interior love (n. 5943). [6] In like manner in these passages:
Unto you that fear My name shall the sun of righteousness arise with healing in his wings; that ye may go forth, and grow like calves of the stall (Mal. 4:2). The father said of the prodigal son who had returned repentant in heart, Bring forth the chief robe, and put it on him; and put a ring on his hand, and shoes on his feet; and bring the fatted calf, and kill it; and let us eat, and be glad (Luke 15:22, 23). One who apprehends only the sense of the letter, will believe that nothing deeper is hidden here; when yet each particular infolds heavenly things; as that they should put on him the chief robe; that they should put a ring on his hand, and shoes on his feet; and should bring the fatted calf, and kill it, so that they might eat and be glad. By the "prodigal son" are meant those who have been prodigal of heavenly riches, which are the knowledges of good and truth; by his "return to his father," and his confession that he was "not worthy to be called his son," is signified repentance of heart and humiliation; by the "chief robe" which was to be put upon him are signified general truths (n. 4545, 5248, 5319, 5954, 6914, 6917, 9093, 9212, 9216); and by the "fatted calf" general goods corresponding to these truths. The like is signified by "calves" and "bullocks" in other passages (as Isa. 11:6; Ezek. 39:18; Ps. 29:6; 69:31), also in the burnt-offerings and sacrifices (Exod. 29:11-14; Lev. 4:3-12 and 13-21; 8:14-17; 9:2; 16:3; 23:18; Num. 8:8-12; 15:24-26; 28:19, 20; Judges 6:25-28; 1 Sam. 1:25; 16:2; 1 Kings 18:23-26, 33). [7] The reason why the sons of Israel made for themselves a golden calf, and worshiped it instead of Jehovah (Exod. 32), was that the Egyptian idolatry remained in their hearts, although they confessed Jehovah with their mouths. Chief among the idols of Egypt were heifers and bull-calves of gold, for the reason that a female calf signified memory-truth, which is the truth of the natural man; and a bull-calf the good of this truth, which is the good of the natural man; and also because gold signified good. This good and this truth were effigied there by male and female calves of gold. But when the representatives of heavenly things there had been turned into idolatries, and at last into magic, then in Egypt, as in other places, the very effigies which had been representative became idols, and began to be worshiped. Hence came the idolatries of the ancients, and the magical arts of Egypt. [8] For the Ancient Church, which succeeded the Most Ancient Church, was a representative church, all the worship of which consisted in rites, statutes, judgments, and commandments that represented Divine and heavenly things, which are the interior things of the church. After the flood this Ancient Church was spread through much of the Asiatic world, and was also in Egypt. But in Egypt the memory-knowledges of this church were cultivated, whereby the Egyptians excelled all others in the knowledge of correspondences and representations, as can be seen from the hieroglyphics, and from the magical arts and idols there; and also from the various things related about Egypt in the Word. Hence it is that by "Egypt" in the Word is signified memory-knowledge in general, both as to truth and as to good; also the natural, for memory-knowledge belongs to the natural man. The same was signified also by a female and a male calf. [9] (That the Ancient Church, which was a representative church, was spread through many kingdoms, and was also in Egypt, see n. 1238, 2385, 7097; that the memory-knowledges of the church were especially cultivated in Egypt, and that therefore by "Egypt" in the Word is signified memory-knowledge in both senses, n. 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700, 5702, 6004, 6015, 6125, 6651, 6679, 6683, 6692, 6693, 6750, 7779, 7926; and as memory-truth and its good are the truth and good of the natural man, therefore by "Egypt" in the Word is also signified the natural, n. 4967, 5079, 5080, 5095, 5160, 5276, 5278, 5280, 5288, 5301, 6004, 6015, 6147, 6252.) [10] From all this it is now evident that female and male calves were among the chief idols of Egypt, for the reason that female and male calves signified memory-truth and its good, which belong to the natural man, in like manner as does Egypt itself; so that "Egypt" and "a calf" had the same signification, wherefore it is said of Egypt in Jeremiah:
Egypt is a very beautiful she-calf; destruction is come out of the north. Also her hired men in the midst of her are like he-calves of the stall (Jer. 46:20, 21);
a "she-calf" denotes the memory-truth of the natural man; the "hired men" who are "he-calves" denote those who do what is good for the sake of profit (n. 8002); thus "he-calves" denote such good as in itself is not good, but is the delight of the natural man separate from the spiritual. This is the delight in which were the sons of Jacob, being in itself idolatrous; and therefore they were permitted to make this known and testify it by the adoration of a calf (Exod. 32). [11] This is also described in David:
They made a calf in Horeb, and bowed themselves to a molten image; and they changed their glory into the effigy of an ox that eateth the herb (Ps. 106:19, 20);
by "making a calf in Horeb and bowing themselves to a molten image" is signified idolatrous worship, which is that of rites, statutes, judgments, and commandments, in the external form only; and not at the same time in the internal. (That that nation was in external things without anything internal, see n. 9320, 9373, 9377, 9380, 9382; and that therefore they were idolatrous in their hearts, n. 3732, 4208, 4281, 4825, 5998, 7401, 8301, 8871, 8882.) By their "changing their glory into the effigy of an ox that eateth the herb" is signified that they estranged themselves from the internal things of the Word and of the church, and worshiped what is external, which is mere memory-knowledge devoid of life; for "glory" denotes what is internal of the Word and of the church (see the preface to Genesis 18; and n. 5922, 8267, 8427); "the effigy of an ox" denotes a semblance of good in the external form, for "an effigy" denotes a semblance, thus that which is devoid of life; and "an ox" denotes good in the natural, thus good in the external form (n. 2566, 2781, 9134); "to eat the herb" denotes to appropriate this to oneself as a mere matter of memory; for "to eat" denotes to appropriate (n. 3168, 3513, 3596, 4745); and "the herb" denotes memory-knowledge (n. 7571). [12] As such things were signified by the "golden calf," that was worshiped by the sons of Israel instead of Jehovah, therefore Moses proceeded with it in the following manner:
Your sin, the calf which ye made, I took, and burnt it with fire, and crushed it, grinding it well, until it was as fine as dust; and I cast the dust thereof into the brook that came down from the mountain (Deut. 9:21). No one knows why the golden calf was so dealt with, unless he knows what is signified by being "burned with fire," "crushed," "ground," and "made as fine as dust;" and what by "the brook that came down from the mountain," into which the dust was cast. There is here described the state of those who worship external things without anything internal; namely, that they are in the evils of the loves of self and of the world, and in the falsities thence derived, in respect to what is from the Divine, thus in respect to the Word. For the "fire" by which the calf was burned denotes the evil of the love of self and of the world (n. 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7324, 7575); the "dust" into which it was crushed, denotes the consequent falsity confirmed from the sense of the letter of the Word; and the "brook from Mount Sinai" denotes truth Divine, thus the Word in the letter, for this comes down from it. For those who are in external things without anything internal explain the Word in favor of their own loves, and see therein earthly things, and nothing of heavenly things, like the Israelites and Jews of old, and also of this day. [13] Similar things were also represented by the calves of Jeroboam in Bethel and in Dan (1 Kings 12:26, to the end; 2 Kings 17:16), of which we read in Hosea:
They have made a king, but not by Me; they have made princes, and I knew it not; their silver and their gold have they made into idols, that they may be cut off. Thy calf, O Samaria, hath deserted, for this also is from Israel, the workman made it, and it is no God, for the calf of Samaria shall be broken in pieces (Hos. 8:4-6). The subject here treated of is the perverted understanding and distorted unfolding of the Word by those who are in external things without anything internal; for they remain in the sense of the letter of the Word, which they wrest so as to favor their own loves and the principles taken from them. [14] "Making a king, but not by Me; and making princes, and I knew it not" denotes to hatch truth and primary truths from their own light, and not from the Divine, for in the internal sense "a king" denotes truth (n. 1672, 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148); and "princes" denote primary truths (n. 1482, 2089, 5044); "making their silver and their gold into idols" denotes to pervert the memory-knowledges of truth and good from the literal sense of the Word, in favor of their own cupidities, and still to worship them as holy, although, being from their own intelligence, they are devoid of life; for "silver" denotes the truth, and "gold" the good, that are from the Divine, thus that belong to the Word (n. 1551, 2954, 5658, 6914, 6917, 8932); and "idols" denote doctrinal things from man's own intelligence which are worshiped as holy, and yet have no life in them (n. 8941) from which it is evident that by a "king" and "princes," and also by "silver" and "gold," are signified falsities from evil; for those things which are from man's own are from evil, and consequently are falsities, although outwardly they appear like truths, because taken from the literal sense of the Word. From this it is evident what is signified by the "calf of Samaria which the workman made," namely, good in the natural man and not at the same time in the spiritual man; thus that which is not good, because applied to evil. "The workman made it, and it is no God," denotes that it is from man's own, and not from the Divine; to be "broken in pieces" denotes to be dispersed. [15] Similar things are meant by "calves" in Hosea:
They sin more and more, and make them a molten image of their silver, even idols in their own intelligence, wholly the work of the craftsmen; talking to them, sacrificing men, kissing calves (Hos. 13:2). From all this it is now evident what is signified by a "calf," and a "bullock," in the following passages:
The unicorns shall come down with them, and the bullocks with strong ones, and their land shall be drunken with blood, and their dust shall be made fat with fatness (Isa. 34:7). The defensed city is solitary, the habitation is abandoned and forsaken like a wilderness; there shall the calf feed, and there shall he lie down, and consume the branches thereof; the harvest thereof shall wither (Isa. 27:10). From the cry of Heshbon even unto Elealeh, even unto Jahaz, have they uttered their voice, from Zoar even unto Horonaim, a she-calf of three years old; for the waters of Nimrim also shall become desolations (Jer. 48:34). My heart crieth out for Moab; her fugitives are even unto Zoar, a she-calf of three years old; for in the ascent of Luhith with weeping he shall go up (Isa. 15:5). Ephraim is a she-calf that is taught, that loveth to thresh (Hos. 10:11). Rebuke the wild beast of the reed, the congregation of the strong ones, among the calves of the peoples, trampling under foot the fragments of silver; He hath scattered the peoples, they desire wars (Ps. 68:30). [16] The subject here treated of is the arrogance of those who wish to enter from memory-knowledges into the mysteries of faith, and who are not willing to acknowledge anything but that which they themselves hatch therefrom. As they do not see anything from the light of heaven which is from the Lord, but only from the light of nature which is from man's own, they seize on shadows instead of light, on fallacies instead of realities, and in general on falsity instead of truth. As they think insanely, because from the lowest things, they are called "the wild beast of the reed;" and as they reason with vehemence, they are called "the congregation of the strong ones;" and as they disperse the truths that are still remaining and scattered among the goods of those who are in the truths of the church, it is said of them that "they trample under foot the fragments of silver among the calves of the peoples," and further that "they scatter the peoples," that is, the church itself with its truths; the lust of attacking and destroying these truths is meant by "desiring wars." From all this it is again evident that "calves" denote goods. [17] In Zechariah 12:4 it is said, "I will smite every horse of the peoples with blindness;" and by the "horse of the peoples" are signified the intellectual things of truth with those who are of the church, because a "horse" denotes the understanding of truth (see n. 2761). But it is here said, "trampling under foot the fragments of silver, and "scattering the peoples among the calves of the peoples;" and by "trampling under foot" and "scattering" is signified to cast down and disperse (see n. 258). (By "silver" is signified truth, n. 1551, 2954, 5658, 6112, 6914, 6917, 7999, 8932; and by "peoples" those of the church who are in truths, n. 2928, 7207, therefore the truths of the church, n. 1259, 1260, 3295, 3581.) Thus by "the calves of the peoples" are signified the goods of the will with those who are of the church. [18] Moreover, that "calves" signify goods, is evident in Jeremiah:
I will give the men that have transgressed My covenant, who have not established the words of the covenant which they have made before Me, of the calf which they cut in twain, that they might pass between the parts thereof; the princes of Judah, and the princes of Jerusalem, the royal ministers and the priests, and all the people of the land, who have passed between the parts of the calf; I will even give them into the hand of their enemies, that their carcass may be for food to the bird of the heavens, and to the beast of the earth (Jer. 34:18-20). No one can know what is meant by "the covenant of the calf," and what by "passing between the parts thereof," unless he knows what is signified by a "covenant," by a "calf," by its being "divided into two parts;" also what is signified by "the princes of Judah and of Jerusalem," by "the eunuchs," "the priests," and "the people of the land." It is evident that some heavenly secret is infolded. Nevertheless this secret can appear to the understanding when it is known that a "covenant" denotes conjunction, a "calf" good, a "calf cut in twain" good proceeding from the Lord on the one side, and good received by man on the other; and that "the princes of Judah and of Jerusalem, with the royal ministers and the priests, and the peoples of the land," denote the truths and goods of the church from the Word; and that "to pass between the parts" denotes to conjoin. From all these things, when they are known, it is evident that the internal sense of these words is, that there was no conjunction of the good proceeding from the Lord with the good received by man through the Word, consequently through the truths and goods of the church with that nation; but that there was disjunction, for the reason that they were in external things without anything internal. [19] The like was involved in the covenant of the calf with Abram, of which we read in the book of Genesis:
Jehovah said unto Abram, Take thee a she-calf of three years, and a she-goat of three years, and a ram of three years, and a turtle-dove, and a young pigeon. And he took him all these and divided them in the midst, and laid each part of it over against the other; and the birds he did not divide. And the fowls came down upon the bodies, and Abram drove them away. And it was when the sun was setting, that a deep sleep fell upon Abram, and behold a terror of great darkness falling upon him. And in that day Jehovah made a covenant with Abram (Gen. 15:9-12, 18). "A terror of great darkness falling upon Abram" signified the state of the Jewish nation, in that they were in the greatest darkness in respect to the truths and goods of the church from the Word, because they were in external things without anything internal, and consequently were in idolatrous worship. For one who is in external things without anything internal is in idolatrous worship, because when he is in worship, his heart and soul are not in heaven, but in the world; and he does not worship the holy things of the Word from heavenly love, but from earthly love. This state of that nation is what is described in the prophet by "the covenant of a calf which they had cut into two parts," and "between which they passed."
Elliott(1983-1999) 9391
9391. 'And they offered burnt offerings, and sacrificed peace offerings - young bulls - to Jehovah' means a representative sign of worship of the Lord springing from good, and from truth rooted in good. This is clear from the representation of 'burnt offerings and sacrifices' as worship of the Lord in general, dealt with in 922, 6905, 8936, worship of the Lord springing from the good of love being meant specifically by 'burnt offerings' and worship of Him springing from the truth of faith rooted in good by 'sacrifices', 8680; and from the meaning of 'young bulls' as the good of innocence and charity in the external or natural man, dealt with below. The beasts or animals that were sacrificed were signs of the nature of the goodness and truth from which worship sprang, 922, 1823, 2180, 3519; gentle and useful beasts mean celestial realities which are aspects of the good of love and spiritual realities which are aspects of the truth of faith, and this was why they were used in sacrifices, see 9280. The reason why 'a young bull' means the good of innocence and charity in the external or natural man is that members of the herd were signs of the affections for goodness and truth present in the external or natural man, while members of the flock were signs of the affections for goodness and truth present in the internal or spiritual man, 2566, 5913, 6048, 8937, 9135. Members of the flock were lambs, she-goats, sheep, rams, and he-goats; and those of the herd were bulls or oxen, young bulls or oxen, and calves. Lambs and sheep were signs of the good of innocence and charity present in the internal or spiritual man; consequently calves and young bulls, being of a more tender age than fully-grown bulls, were signs of a like good in the external or natural man.
[2] The fact that 'young bulls' and 'calves' have this meaning is clear from places in the Word where they are mentioned, for example in Ezekiel,
The feet of the four living creatures were straight feet, and the hollows of their feet were like the hollow of a calf's foot.a And they sparkled like a kind of burnished bronze. Ezek 1:7.
This refers to the cherubs whom 'the four living creatures' describe. 'The cherubs' are the Lord's protection and providence, guarding against access to Him except through good, see 9277 (end). External or natural good was represented by 'straight feet'b and by 'the hollows of feet that were like the hollow of a calf's foot'; for 'the feet' means the things which belong to the natural man, 'straight feet' those which are aspects of good, and 'the hollows of the feet' those which are last and lowest in the natural man. For the meaning of 'the feet' as these things, see 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328; and for that of the heels, soles, and hollows of the feet, also hoofs, as the last and lowest things in the natural man, 4938, 7729. The reason why the hollows of their feet 'sparkled like a kind of burnished bronze' is that 'bronze' means natural good, 425, 1551, and 'bronze sparkling as if burnished' means good shining with the light of heaven, which is God's truth radiating from the Lord. From this it is evident that 'a calf' means the good of the external or natural man.
[3] Similarly in John,
Around the throne were four living creatures full of eyes in front and behind. And the first living creature was like a lion; but the second living creature was like a calf; the third living creature however had a face like a human being; lastly the fourth living creature was like a flying eagle. Rev 4:6, 7.
Here also 'four living creatures', who are cherubs, means the Lord's protection and providence, guarding against anyone's gaining access except through the good of love. Actual protection is achieved by means of truth and the good arising from it, and by means of good and the truth deriving from it. Truth and the good arising from it, in the outward form, are meant by 'a lion' and 'a calf'; and good and the truth deriving from it, in the inward form, are meant by 'the face of a human being' and 'a flying eagle'. 'A lion' means truth from good in its power, see 6367, and therefore 'a calf' means the actual good arising from it.
[4] In Hosea,
Turn back to Jehovah, say to Him, Take away all iniquity and accept that which is good, and we will render the young bullsc of our lips. Hosea 14:2.
No one can know what 'rendering the young bulls of the lips' refers to unless he knows what is meant by 'young bulls' and what by 'the lips'. It is evident that the praise (confessio) and thanksgiving which flow from a heart that is good are meant, for it says, 'Turn back to Jehovah, and say to Him, Accept that which is good', and then 'we will render the young bulls of our lips', which stands for offering Jehovah praise and thanksgiving which flow from the forms of good taught by doctrine. For things connected with doctrine are meant by 'the lips', 1286, 1288.
[5] In Amos,
You bring near a reign of violence.d They lie on beds of ivory, and eat lambs from the flock, and calves from the midst of the fattening stall. Amos 6:3, 4.
These words describe those who abound in cognitions or knowledge of goodness and truth and yet lead an evil life. 'Eating lambs from the flock' means learning forms of the good of innocence which belong to the internal or spiritual man and making them one's own; 'eating calves from the midst of the fattening stall' stands for learning forms of the good of innocence which belong to the external or natural man and making them one's own. For the meaning of 'eating' as making one's own, see 3168, 3513 (end), 3596, 3832, 4745; and for the meaning of 'lambs' as forms of the good of innocence, 3994, 3519, 7840. Since 'lambs' means interior forms of the good of innocence, it follows that 'calves from the midst of the fattening stall' means exterior forms of the good of innocence; for on account of the heavenly marriage it is normal for the Word, especially the prophetical part, to deal with truth whenever it does so with good, 9263, 9314, and also to speak about external things whenever it does so about internal ones. Also 'the fattening stall' and 'fat' mean the good of interior love, 5943.
[6] Likewise in Malachi,
To you, fearers of My name, the Sun of Righteousness will arise, and healing in His wings, that you may go out and grow, like calves of the fattening stall. Mal 4:2.
In Luke, the father said, referring to the prodigal son who had come back penitent in heart,
Bring out the best robe and put it on him, and put a ring on his hand and shoes on his feet. Furthermore bring the fatted calf and kill it, that we may eat and be glad. Luke 15:22, 23.
Anyone who understands nothing more than the literal sense does not believe that deeper things lie hidden in any of this. But in actual fact every one of the details embodies some heavenly idea, such as the details that they were to put the best robe on him, put a ring on his hand and shoes on his feet, and bring out the fatted calf and kill it, in order that they might eat and be glad. 'The prodigal son' means those who have squandered heavenly riches, which are cognitions or knowledge of goodness and truth; 'his return to his father, and confession that he was not worthy to be called his son' means a penitent heart and self-abasement; 'the best robe' which was to be put on him means general truths, 4545, 5248, 5319, 5954, 6914, 6917, 9093, 9212, 9216; and 'the fatted calf' means general forms of good in keeping with those truths. The like is meant by 'calves' and 'young bulls' elsewhere, as in Isa 11:6; Ezek 39:18; Ps 29:6; 69:31; as well as those used in burnt offerings and sacrifices, Exod 29:11, 12ff; Lev 4:3ff, 13ff; 8:15ff; 9:2; 16:3; 23:18; Num 8:8ff; 15:24ff; 28:19, 20; Judg 6:25-29; 1 Sam 1:25; 16:2; 1 Kings 18:23-26, 33.
[7] The reason why the children of Israel made the golden calf for themselves and worshipped it in place of Jehovah, Exod. 32:1-end, was that Egyptian idolatry persisted in their heart even though they professed belief in Jehovah with their lips. Chief among the idols in Egypt were heifers and calves made of gold. This was because 'a heifer' was a sign of truth on the level of factual knowledge, which is the truth the natural man possesses, while 'a calf' was a sign of good on the same level, which is the good the natural man possesses; and also because gold meant good. Visible images symbolizing this good and that truth which the natural man possesses took the form in that land of calves and heifers made of gold. But when the representative signs of heavenly things there were turned into things belonging to idolatrous practices and finally into those belonging to the practice of magic, the actual representative images there, as in other places, became idols and started to be objects that were worshipped. This was how the forms of idolatry among the people of old and all the magic of Egypt arose.
[8] For the Ancient Church, which came next after the Most Ancient, was a representative Church, all of whose worship consisted in rituals, statutes, judgements, and commandments, which represented Divine and heavenly realities, which are the interior things of the Church. The Church after the Flood was spread throughout a large part of the Asiatic world, and existed also in Egypt. But in Egypt this Church's factual knowledge was developed more fully. Consequently those people excelled all others in knowledge of correspondences and representations, as becomes clear from the hieroglyphics, from the magic and idols there, as well as from the various things mentioned in the Word regarding Egypt. All this being so, 'Egypt' in the Word means factual knowledge in general, in respect both of truth and of good; and it also means the natural, since factual knowledge belongs to the natural man. Such knowledge was also meant by 'a heifer' and 'a calf'.
[9] The Ancient Church, which was a representative Church, was spread throughout a large number of kingdoms, and existed also in Egypt, see 1238, 2385, 7097. The Church's factual knowledge was more fully developed especially in Egypt, and therefore 'Egypt' in the Word means factual knowledge in both senses, 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700, 5702, 6004, 6015, 6125, 6651, 6679, 6683, 6692, 6693, 6750, 7779 (end), 7926. And since truth on the level of factual knowledge and its good are the natural man's truth and good, 'Egypt' in the Word also means the natural, 4967, 5079, 5080, 5095, 5160, 5276, 5278, 5280, 5288, 5301, 6004, 6015, 6147, 6252.
[10] From all this it is now evident that heifers and calves belonged among the chief idols of Egypt. And they did so because heifers and calves were signs of truth on the level of factual knowledge and its good, which belong to the natural man, even as Egypt itself was a sign of them, so that Egypt and a calf had the same meaning. This accounts for the following that is said regarding Egypt in Jeremiah,
A very beautiful heifer was Egypt; destruction has come from the north. And her hired servants in the midst of her are like calves of the fattening stall.e Jer. 46:20, 21.
'A heifer' is truth on the level of factual knowledge, which belongs to the natural man. 'Hired servants' who are 'calves' are those who do good for the sake of gain, 8002. 'Calves' are accordingly that kind of good which is not in itself good, only delight such as exists with the natural man separated from the spiritual man. This delight, which is in itself idolatrous, is what the children of Jacob indulged in, as they were allowed to reveal and prove in their adoration of the calf, Exod. 32:1-end.
[11] What they did then is also described as follows in David,
They made a calf in Horeb and bowed down to the molded image; and they changed the glory into the effigy of the ox that eats the plant.f Ps. 106:19, 20.
'Making a calf in Horeb and bowing down to the molded image' means idolatrous worship, which consists of rituals, statutes, judgements, and commandments, but solely in their outward form and not at the same time in their inward form. That nation was restricted to external things devoid of anything internal, see 9320 (end), 9373, 9377, 9380, 9381, and so was idolatrous at heart, 3732 (end), 4208, 4281, 4825, 5998, 7401, 8301, 8871, 8882. 'They changed the glory into the effigy of the ox that eats the plant' means that they forsook the inward things of the Word and the Church and cultivated the outward, which is no more than lifeless factual knowledge. For 'the glory' is the inward aspect of the Word and the Church, see Preface to Genesis 18, and 5922, 8267, 8427; 'the effigy of the ox' is a semblance of good in outward form, since 'the effigy' means a semblance, thus a lifeless imitation, while 'the ox' means good in the natural, thus in outward form, 2566, 2781, 9135; and 'eating the plant' means making it one's own only on the level of factual knowledge, since 'eating' means making one's own, 3168, 3513 (end), 3596, 4745, while 'the plant' means factual knowledge, 7571.
[12] Because such things were meant by 'the golden calf' which was worshipped by the children of Israel in place of Jehovah, Moses disposed of it in the following manner,
I took your sin which you had made, the calf, and burnt it in the fire, and crushed it by grinding it right down until it was fine as dust; and I threw its dust into the brook descending out of the mountain. Deut. 9:21.
No one knows why the golden calf was treated in this manner unless he knows what being burned in the fire, crushed, ground down, and made fine as dust means, and what the brook descending out of the mountain, into which the dust was thrown, means. It describes the state of those who venerate external things but nothing internal, that is to say, they are people immersed in the evils of self-love and love of the world, and in consequent falsities so far as things from God are concerned, thus so far as the Word is concerned. For 'the fire' in which the image was burned means the evil of self-love and love of the world, 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7324, 7575; 'the dust' into which it was crushed is consequent falsity substantiated from the literal sense of the Word; and 'the brook' coming out of Mount Sinai is God's truth, thus the Word in the letter since this descends out of that truth. Those with whom external things are devoid of anything internal explain the Word to suit their own loves; and, as was so with the Israelites and Jews in former times and still is so at the present day, they see within it earthly and not at all heavenly things.
[13] Much the same as all this was also represented by Jeroboam's calves at Bethel and Dan, 1 Kings 12:26-end; 2 Kings 17:16, spoken of as follows in Hosea,
They have made a king, and not by Me; they have made princes, and I did not know. Their silver and their gold they have made into idols for themselves, that they may be cut off. Your calf has deserted [you], O Samaria. For from Israel is this also. A smith has made it, and it is not God; for the calf of Samaria will be broken tog pieces. Hosea 8:4-6.
This refers to the perverted understanding and the distorted explanation of the Word by those with whom external things are devoid of anything internal; for they keep to the literal sense of the Word, which they twist around to suit their own loves and ideas conceived from it. 'Making a king, and not by Me', and 'making princes, and I did not know' means hatching out truth and the leading aspects of truth, and doing so in the inferior light that is one's own, not with God's help; for 'a king' in the internal sense means truth, 1672, 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148, and 'princes' leading aspects of truth, 1482, 2089, 5044.
[14] 'Making their silver and their gold into idols' means perverting knowledge of truth and good obtained from the literal sense of the Word to suit their own desires, while still venerating that knowledge as being holy; even so it is devoid of life because it comes from their self-intelligence. For 'silver' is truth and 'gold' is good which come from God, and for this reason belong to the Word, 1551, 2954, 5658, 6914, 6917, 8932; and 'idols' are religious teachings which are a product of self-intelligence, and which are venerated as being holy, but in fact have no life in them, 8941. From all this it is evident that 'a king' and 'princes', also 'silver' and 'gold', mean falsities arising from evil; for things that arise from the self or proprium arise from evil and consequently are falsities, even though outwardly they look like truths because they have been taken from the literal sense of the Word. From this it is evident what is meant by 'the calf of Samaria which the smith has made and which will be broken to pieces', namely good present in the natural man but not at the same time in the spiritual man, thus what is not good since it has been applied to evil. 'A smith has made it, and it is not God' means that it is a product of the self and does not come from God; and 'being broken to pieces' means being reduced to nothing.
[15] Like things are meant by 'calves' in Hosea,
They sin more and more, and make for themselves a molten image from their silver, idols by their own intelligence, completely the work of craftsmen, saying to them, Those who offer human sacrificeh will kiss the calves. Hosea 13:2.
From all this it is now evident what 'calf' and 'young bull' mean in the following places: In Isaiah,
The unicorns will come down with them, and the young bulls with the powerful ones; and their land will become drunk with blood, and their dust will be made fat with fatness. Isa. 34:7.
In the same prophet,
The fortified city will be solitary, a habitation forsaken and left like a wilderness; there the calf will feed, and there it will lie down and consume its branches. Its harvest will wither. Isa. 27:10, 11.
In Jeremiah,
From the cry of Heshbon even to Elealeh, as far as Jahaz they uttered their voice, from Zoar even to Horonaim, a three year old heifer, for the waters of Nimrim also will become desolations. Jer. 48:34.
In Isaiah,
My heart cries out upon Moab, his fugitives flee even to Zoar, a three year old heifer, for at the ascent of Luhith he will go up weeping. Isa. 15:5.
In Hosea,
Ephraim is a trained heifer, loving to thresh [grain]. Hosea 10:11.
In David,
Rebuke the wild animals of the reeds, the congregation of the strong ones, among the calves of the peoples, trampling on the fragments of silver. They have scattered the peoples; they desire wars. Ps. 68:30.
[16] This refers to the arrogance of those who wish to enter into the mysteries of faith on the basis of factual knowledge, refusing to accept anything at all apart from what they themselves deduce on that basis. Since they see nothing in the superior light of heaven which comes from the Lord, only in the inferior light of the natural world which begins in the self, they seize on shadows instead of light, on illusions instead of realities, in general on falsity instead of truth. Since these people's thinking is insane, because it relies solely on the lowest level of knowledge, they are called 'wild animals of the reeds'; since their reasoning is fierce they are called 'the congregation of the strong ones'; and since they dispel truths that still remain and are spread around among the forms of good of those governed by the Church's truths, they are said 'to trample on the fragments of silver among the calves of the peoples', and in addition 'to scatter the peoples', that is, the Church itself together with its truths. The longing to attack and destroy these truths is meant by 'desiring wars'. From all this it is again evident that 'calves' are forms of good.
[17] In Zechariah 12:4 it says, 'Every horse of the peoples I will strike with blindness'; and 'horse of the peoples' means the ability to understand truths which exists with everyone who belongs to the Church, since 'a horse' means the power of understanding truth, 2761. But in Ps. 68:30 quoted above it speaks of 'trampling on the fragments of silver' and 'scattering the peoples among the calves of the peoples'. 'Trampling on' and 'scattering' mean casting down and dispelling, 258; 'silver' means truth, 1551, 2954, 5658, 6112, 6914, 6917, 7999, 8932; and 'the peoples' means those belonging to the Church who are governed by truths, 2928, 7207, thus also the Church's truths, 1259, 1260, 3295, 3581, so that 'the calves of the peoples' means the forms of good governing the will of those who belong to the Church.
[18] Further evidence that forms of good are meant by 'calves' is clear in Jeremiah,
I will give the men who transgressed My covenant, who did not keep the terms of the covenant which they made before Me, that of the calf which they cut in two in order that they might pass between its parts - the princes of Judah, and the princes of Jerusalem, the royal ministers and the priests, and all the people of the land who passed between the parts of the calf - I will give them into the hand of their enemies, that their dead bodies may be food for the birds of the air and the beasts of the earth. Jer. 34:18-20.
No one can know what 'the covenant of the calf' and what 'passing between its parts' describe unless he knows what is meant by 'a covenant', 'a calf', and 'cutting it into two parts', and also what is meant by 'the princes of Judah and of Jerusalem, the royal ministers and the priests, and the people of the land'. Plainly some heavenly arcanum is meant. Nevertheless that arcanum comes into the open and can be understood when it is known that 'a covenant' means being joined together, 'a calf' means good, 'a calf cut into two parts' means good emanating from the Lord on one hand and good received by a person on the other; that 'the princes of Judah and of Jerusalem, and the royal ministers and the priests, and the people of the land' are the truths and forms of good which the Church has from the Word; and that 'passing between the parts' means being joined together. Once all this is known it becomes evident that the internal sense of these words in Jeremiah is this: With that nation good emanating from the Lord was not at all joined to but stood apart from good received by a person through the Word, and therefore through the Church's truths and forms of good. The reason for this was that they were restricted to external things, devoid of anything internal.
[19] The same thing is implied by the covenant of the calf with Abram, referred to as follows in the Book of Genesis,
Jehovah said to Abram, Take for Mei a three year old heifer, and a three year old she-goat, and a three year old ram, and a turtle dove and a fledgling. And he took for himself all these, and parted each of them down the middle and laid each part opposite the other; but the birds he did not cut apart. And birds of prey came down on the carcasses, and Abram drove them away. And as the sun was going down a deep sleep came over Abram, and, behold, a dread of a great darkness was coming over him. On that day Jehovah made a covenant with Abram. Gen. 15:9-12, 18.
'A dread of great darkness coming over Abram' was a sign of the state of the Jewish nation, that they were in greatest darkness so far as truths and forms of good which the Church has from the Word were concerned. They were in such darkness because they were restricted to external things devoid of anything internal, as a consequence of which their worship was idolatrous. For the worship of anyone restricted to external things devoid of anything internal is idolatrous, because his heart and soul when he engages in worship is not in heaven but in the world. Nor does he respect the holy things of the Word from any heavenly love present in him, only an earthly love. This state of that nation is what the prophet described by 'the covenant of the calf which they cut into two parts, between which they passed'.
Latin(1748-1756) 9391
9391. `Et obtulerunt holocausta et sacrificaverunt sacrificia pacifica Jehovae juvencos': quod significet repraesentativum cultus Domini ex bono, et ex vero quod ex bono, constat ex repraesentatione `holocaustorum et sacrificiorum' quod sint cultus Domini in genere de qua n. 922, 6905, 8936, et in specie quod `holocausta' sint cultu Domini ex bono amoris, et (x)'sacrificia' ex vero fidei quod ex bono n. (x)8680, et ex significatione `juvencorum' quod sint bonum innocentiae et charitatis in externo seu naturali homine, de qua sequitur; bestiae {1}quae sacrificabantur significabant quale boni et veri ex quibus cultus n. 922, 1823, 2180, 3519; quod bestiae {2}mites et utiles significent caelestia quae boni amoris et spiritualia quae veri fidei, et quod ideo in sacrificiis adhibitae fuerint, videatur n. 9280. Quod `juvencus' significet bonum innocentiae et charitatis in externo seu naturali homine, est quia illa quae ex armento erant significabant affectiones boni et veri in externo seu naturali homine, et illa quae ex grege affectiones boni et veri in interno seu spirituali homine, n. 2566: 5913, 6048, 8937, 9135; quae ex grege, erant agni, caprae, oves, arietes: hirci, et quae ex armento, erant boves, juvenci, vituli; agni et oves significabant bonum innocentiae et charitatis in interno seu spirituali homine, inde vituli et juvenci, quia in teneriore aetate quam boves erant, significabant simile in externo seu naturali homine. 2 Quod `juvenci et vituli' id bonum significent, constat a locis in Verbo ubi nominantur, ut apud Ezechielem, Pedes quattuor animalium, pes rectus, et vola pedum eorum quasi vola pedis vituli, iique micantes sicut species aeris laevigati, i 7;ibi de cherubis, qui describuntur per `quattuor animalia'; quod `cherubi' sint custodia seu providentia Domini ne ad Ipsum sit aditus quam per bonum, videatur n. 9277 fin.; bonum externum seu naturale repraesentabatur per pedem dextrum, et per volam pedum quod esset quasi vola pedis vituli; `pedes' enim significant illa quae sunt naturalis hominis, `pes rectus' illa quae sunt boni, et `vola pedum' {3}quae sunt ultima, in naturali homine; quod `pedes' illa significent, videatur n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328, et calcanei, plantae, volae, et ungulae sint ultima in naturali homine, n. 4938, 7729; quod `volae pedum micuerint sicut species aeris laevigati,' erat {4}quia `aes' significat bonum naturale, n. 425, 1551, et `aes micans sicut laevigatum' bonum a luce caeli, quae est verum Divinum procedens a Domino, splendens; ex his patet quod per `vitulum' significetur bonum externi seu naturalis hominis: similiter apud Johannem, 3 Circa thronum erant quattuor animalia plena oculis ante et retro; et primum animal simile leoni, alterum vero animal simile vitulo, tertium autem animal habens faciem sicut homo, quartum denique animal simile aquilae volanti, Apoc. iv 6, 7;
hic quoque per `quattuor animalia,' quae sunt cherubi, significatur custodia et providentia Domini ne adeatur nisi per bonum amoris; ipsa custodia fit per verum et inde bonum, et per bonum et inde verum; verum et inde bonum in externa forma significantur per `leonem' et `vitulum,' ac bonum et inde verum in interna forma per `faciem hominis' et `aquilam volantem'; quod `leo' sit verum ex bono in sua potentia, videatur n. 6367, inde `vitulus' ipsum bonum inde: apud Hoscheam, 4 Revertimini ad Jehovam, dicite ad Ipsum, Omnem aufer iniquitatem,, et accipe bonum, et rependemus juvencos labiorum nostrorum, xiv 3 [A.V. 2];
quid sit `retribuere juvencos labiorum,' nemo scire potest nisi sciat quid significant `juvenci' et quid `labia'; quod sit confessio et gratiarum actio ex bono corde, patet, nam dicitur `revertimini ad Jehovam, et dicite ad Ipsum, Accipe bonum,' et tunc, `retribuemus juvencos labiorum,' pro ex bonis doctrinae Jehovam confiteri, et Ipsi gratias agere; `labia' enim sunt quae doctrinae, n. 1286, 1288: apud Amos, 5 Attrahitis habitationem violentiae; cubant super lectis eboris, et edunt agnos de grege, et vitulos e medio saginarii, vi 3, 4;
describuntur ibi illi qui in abundantia cognitionum boni et veri sunt, et usque male vivunt; `edere agnos de grege' est discere et appropriare sibi bona innocentiae quae interni seu spiritualis hominis, `edere vitulos e medio saginarii' pro discere et appropriare sibi bona innocentiae quae externi seu naturalis hominis; quod `edere' sit appropriare, videatur n. 3168, 3513 fin., 3596, 3832, 4745, quod `agni' sint bona innocentiae, n. 3994, 3519, 7840; quia `agni' sunt bona innocentiae interiora, sequitur quod `vituli e medio saginarii' sint bona innocentiae exteriora; nam in Verbo imprimis prophetico familiare est agere de vero ubi de bono, ob conjugium caeleste, n. 9263, 9314, et quoque dicere de externis ubi de internis; etiam `saginarium' et `pingue' significat bonum amoris interioris, n. 5943 pariter apud Malachiam, Exorietur vobis, timentes nominis Mei, sol justitiae, et sanitas in alis, ut exeatis et crescatis sicut vituli saginarii, iii 20 [A.V.iv 2]:
6 apud Lucam, Pater de filio prodigo qui reversus paenitentiam cordis egit, Efferte stolam primariam et induite eum, et date annulum in manum ejus, et calceos in pedes; insuper adducite vitulum saginatum et mactate, ut comedentes laetemur, xv 22, 23;
qui modo sensum litterae capit {5}credit quod non altiora hic lateant, cum tamen singula involvunt caelestia, sicut quod induerent illum stola primaria, quod darent annulum in manum ejus, et calceos in pedes, et {6}adducerent vitulum saginatum et mactarent, ut comedentes laetarentur; per `filium prodigum' intelliguntur qui divitias caelestes, quae sunt cognitiones boni et veri, prodegerunt, per `reditum ejus ad patrem, et confessionem quod non dignus esset vocari filius ejus' significatur paenitentia cordis et humiliatio, per `stolam primariam qua indueretur' significantur {7}communia vera, n. 4545, 5248, 5319, 5954, 6914, 6917, 9093, 9212, 9216, et per `vitulum saginatum' {7}communia bona veris illis correspondentia{8}. Simile per `vitulos et juvencos' significatur alibi, ut Esai. xi 6; Ezech. xxxix 18; Ps. xxix 6; Ps. lxix 32 [A.V. 31]; tum in holocaustis et sacrificiis, Exod. xxix 11, 12 seq.; Lev. iv 3 seq., 13 seq., viii 15 seq., ix 2, xvi 3, xxiii 18; Num. viii 8 seq., xv 24 seq., xxviii 19, 20; Jud. vi 25-29; 1 Sam. i 25, xvi 2.; 1 Reg. xviii 23-26, 33. 7 Quod filii Israelis fecerint sibi vitulum aureum et eum pro Jehovah coluerint, Exod. xxxii 1-fin., causa fuit quia in corde eorum permansit idololatria Aegyptiaca, tametsi ore confessi {9}sunt Jehovam; in Aegypto inter idola fuerunt praecipua vitulae ac vituli ex auro, ob causam quia `vitula' significabat verum scientificum, quod est verum naturalis hominis, et `vitulus' bonum ejus, quod est bonum naturalis hominis, tum quia aurum significabat bonum; {10}hoc bonum et id verum in effigie sistebantur ibi per {11}vitulos et vitulas ex auro, {12}at cum repraesentativa caelestium ibi versa sunt in idololatrica et demum in magica, tunc ibi sicut alibi ipsae effigies quae repraesentabant factae sunt idola, et coeperunt coli; inde idololatriae veterum et {13}magiae Aegyptiacae; Antiqua enim Ecclesia, quae successit Antiquissimae, 8 fuit Ecclesia repraesentativa, cujus omnis cultus constabat in ritibus, statutis, judiciis, et praeceptis, quae repraesentabant Divina et caelestia, quae sunt interiora Ecclesiae; illa Ecclesia post diluvium per multum orbis Asiatici extensa fuit et quoque in Aegypto {14}fuit; sed in Aegypto excolebantur scientifica illius Ecclesiae, unde illis scientia correspondentiarum et repraesentationum prae reliquis, ut constare potest ex hieroglyphicis, exque magiis et {15}idolis ibi, tum ex variis quae de Aegypto memorantur in Verbo; inde est quod per `Aegyptum' in Verbo significetur scientificum in genere tam quoad verum quam quoad bonum, tum naturale, nam scientificum est naturalis hominis; hoc etiam vitula et vitulus significabant. Quod Ecclesia Antiqua, quae fuit repraesentativa, per plura 9 regna extensa fuerit, et quoque quod fuerit in Aegypto, videatur n. 1238, 2385, 7097; quod scientifica Ecclesiae imprimis in Aegypto exculta fuerint, et quod ideo per `Aegyptum' in Verbo significetur scientificum in utroque sensu, n. 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700, 5702, 6004, 6015, 6125, 6651, 6679, 6683, 6692, 6693, 6750, 7779 fin., 7926; et quia {16}verum scientificum et ejus bonum est verum et bonum naturalis hominis, quod ideo etiam per `Aegyptum' in Verbo significetur naturale, n. 4967, 5079, 5080, 5095, (x)5160, 5276, 5278, 5280, 5288, 5301, 6004, 6015, 6147, 6252; ex his nunc 10 patet quod vitulae et vituli inter primaria idola Aegypti fuerint, ob causam quia vitulae et vituli significabant {16}verum scientificum et ejus bonum, {17}quae sunt naturalis hominis; simile {18}cum ipsa Aegypto, sic ut Aegyptus et vitulus ejusdem significationis essent; quapropter de `Aegypto' ita dicitur apud Jeremiam, Vitula pulcherrima Aegyptus, excidium e septentrione venit; et mercenarii ejus in medio ejus sicut vituli saginarii, xlvi 20, 21;
`vitula' est verum scientificum quod {19}naturalis hominis, `(x)mercenarii qui vituli' sunt qui bonum propter lucrum faciunt, n. 8002; ita `vituli' sunt bonum tale quod non in se bonum est, sed jucundum naturalis hominis separati a spirituali; hoc jucundum est in quo fuerunt filii {20}Jacobi, quod in se idololatricum est; quapropter illis permissum fuit id notum facere et testari per adorationem vituli, Exod. xxxii 1-fin.; id quoque ita describitur apud Davidem, 11 Fecerunt vitulum in Chorebo, et incurvaverunt se fusili, et permutarunt gloriam in effigiem bovis comedentis herbam, Ps. cvi 19, 20;
per `facere vitulum in Chorebo et incurvare se fusili' significatur cultus idololatricus, qui est rituum, statutorum, judiciorum, et praeceptorum, solum in externa forma et non simul in interna; quod gens illa in externis absque interno fuerit, videatur n. 9320 fin., 9373, 9377, 9380, 9381, et quod sic corde suo idololatrica, n. 3732 fin., 4208, 4281, 4825, 5998, 7401, 8301, 8871, 8882; quod `permutaverint gloriam in effigiem bovis comedentis herbam' significat quod abalienaverint se ab internis Verbi et Ecclesiae et coluerint externum, quod modo est scientificum absque vita; `gloria' enim est internum Verbi et Ecclesiae, videatur Praefatio ad Gen. xviii, n. 5922, 8267, 8427, `effigies bovis' est simulacrum boni in (t)forma externa, {21}`effigies' enim est simulacrum, ita quod absque vita, et `bos' est bonum in naturali, ita in externa forma, n. 2566, 2781, 9135, `comedere herbam' est appropriare sibi illud modo scientifice, `comedere' enim est appropriare, n. 3168, 3513 fin., 3596, 4745, et `herba' est scientificum, n.7571. 12 Quia talia per `vitulum aureum' qui pro Jehovah colebatur a filiis Israelis, significabantur, ideo Moscheh sequenti modo cum illo procedebat, Peccatum vestrum quod fecistis, vitulum, sumpsi, et combussi eum igne et contudi eum molendo probe, usque dum attenuatus est in pulverem, et pulverem ejus projeci in rivum descendentem e monte, Deut. ix 21;
cur {22}ita cum vitulo aureo factum sit, nemo scit nisi sciat quid significat `comburi igne, {23}contudi, moli, et attenuari in pulverem,' et quid `rivus descendens e monte in quem pulvis projiciebatur'; describitur {24}status illorum qui colunt externa absque interno, quod nempe sint in malis amorum sui et mundi, (c)ac in falsis inde quoad illa quae a Divino, ita quoad Verbum; `ignis' enim quo comburebatur est malum amoris sui et mundi, n. 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7324, 7575, `pulvis in quem contusus' est falsum inde confirmatum ex sensu litterae Verbi, et `rivus ex monte Sinai' est verum {25}Divinum, ita Verbum in littera, hoc enim descendit inde; qui enim in externis sunt absque interno, Verbum ad favorem suorum amorum explicant, et inibi terrestria et prorsus non caelestia vident, sicut Israelitae et Judaei olim et quoque hodie. Similia etiam repraesentata sunt per vitulos Jeroboami in Bethele 13 et in Dane, 1 Reg. xii 26-fin. et 2 Reg. xvii 16, de quibus ita apud Hoscheam, Regem fecerunt et non a Me, principes fecerunt et non novi; argentum suum et aurum suum fecerunt sibi idola, ut excidatur; deseruit vitulus tuus, Samaria, nam ex Israel etiam ille; faber fecit eum, et non Deus ille, quia in frusta fiet vitulus Samariae, viii 4-6;
agitur ibi de perverso intellectu et prava explicatione Verbi ab illis qui in externis sunt absque interno, manent enim in Verbi {26}sensu litterae, quem trahunt ad favendum suis amoribus et principiis inde captis; `regem facere et non a Me, et principes facere et non novi' est verum et primaria vera excludere ex proprio lumine et non a Divino, `rex' enim in sensu interno est verum, n. 1672, 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148, et `principes' sunt primaria vera, n. 1482, 2089, 5044, `argentum suum et aurum suum {27}facere idola' 14 est scientifica veri et boni ex Verbi sensu litterae pervertere ad favorem suarum cupiditatum, et usque illa ut sancta colere, tametsi, quia ex propria intelligentia, absque vita sunt, `argentum' enim est verum et `aurum' est bonum quae a Divino, ita quae sunt Verbi, n. 1551, 2954, 5658, 6914, 6917, 8932, et `idola' sunt {28}doctrinalia ex propria intelligentia, {29}quae ut sancta coluntur, et tamen nullam in se vitam habent, n. 8941; inde patet quod per `regem et principes,' tum per `argentum et aurum' significentur falsa ex malo, nam quae ex proprio sunt ex malo {30}sunt, et inde falsa sunt, tametsi extrinsecus apparent ut vera, quia ex Verbi sensu {31}litterae desumpta; inde patet (x)quid `vitulus Samariae quem faber fecit et qui in frusta fiet,' significat, quod nempe bonum in naturali homine et non simul in spirituali, ita non bonum, quia applicatum ad malum; `faber fecit et non Deus' est quod ex proprio et non ex Divino; `in frusta fieri' est dissipari: 15 (m){32}similia intelliguntur per `vitulos' apud Hoscheam, {33}Addunt peccare, et faciunt sibi fusile ex argento suo, in intelligentia sua idola, opus artificum totum, illis dicentes, sacrificantes hominem, vitulos {34}osculabuntur, xiii 2.(n) Ex his nunc patet quid `vitulus et juvencus' {35}significant in sequentibus his locis: apud Esaiam, Descendent unicornes cum illis, et juvenci cum robustis, {36}et ebria fiet terra eorum a sanguine, (x)et pulvis eorum ab adipe pinguefiet, xxxiv 7:
apud eundem, Urbs munita solitaria, habitaculum dimissum et derelictum velut desertum, ibi pascet vitulus, et ibi cubabit, et consumet ramos ejus; exarescet messis ejus, xxvii 10 [, 11]:
apud Jeremiam, A clamore Chesbonis usque ad Elealeh, usque ad Jahaz, ediderunt vocem suam, a Zoare usque ad Choronaim, vitula triennis, quia etiam aquae Nimrim in desolationes erunt, xlviii 34:
(m)apud Esaiam, Cor Meum super Moabo clamat; profugi ejus usque ad Zoar, vitula triennis, nam in ascensu (x)Luchith ascendet cum fletu in eo, xv 5: (n) apud Hoscheam, Ephraim vitula edocta amans triturare, x 11: {37} 16 {38}apud Davidem, Increpa feram arundinis, congregationem fortium, inter vitulos populorum, {39}conculcans fragmenta argenti; dispersit populos, bella desiderant, Ps. lxviii 31 [A.V. 30];
(m)agitur hic de arrogantia illorum qui ex scientificis intrare volunt in mysteria fidei, et non quicquam agnoscere quam quod ipsi inde excludunt; hi quia nihil ex luce caeli quae (c)ex {40}Domino, sed {41}ex lumine naturae quod ex proprio vident, umbras arripiunt loco lucis, fallacias loco realium, {42} {43}in genere falsum loco veri; illi quia insane cogitant quoniam ex infimas, vocantur `fera arundinis,' et quia acriter ratiocinantur vocantur `congregatio fortium,' {44}et quia dissipant vera adhuc residua et sparsa inter bona illorum qui in veris Ecclesiae, dicitur de illis quod `conculcent fragmenta argenti inter vitulos populorum',(n) et porro quod `dispergant populos,' hoc est, ipsam Ecclesiam cum suis veris; cupido oppugnandi et destruendi illa intelligitur per `bella desiderare'; ex his iterum patet quod `vituli' sint bona; (s)apud Sachariam xii (x)4 dicitur, Omnem equum populorum 17 percutiam caecitate, et per `equum populorum' significantur intellectualia veri apud illos qui ab Ecclesia, quia `equus' est intellectuale veri, n. 2761; hic autem dicitur, `conculcare fragmenta argenti et dispergere populos inter vitulos populorum,' {45}et per `conculcare et dispergere' significatur dejicere et dissipare, n. 258, {46}per `argentum' verum, n. 1551, 2954, 5658, 6112, 6914, 6917, 7999, 8932, et {47}per `populos' illi qui ab Ecclesia in veris, n. 2928, 7207, ita quoque vera Ecclesiae, n. 1259, 1260, 3295, 3581, ita per `vitulos populorum' significantur bona quae voluntarii apud illos qui ab Ecclesia.(s) Porro quod `vituli' significent bona, constat apud Jeremiam, 18 {48}Dabo viros transgressos foedus Meum, qui non stabiliverunt verba foederis quod ferierunt coram Me, vituli quem conciderunt in duas, ut transirent inter partes ejus, principes Jehudae, et principes Hierosolymae, ministros regios, et sacerdotes, et omnem populum terrae, transeuntes inter partes vituli, et {48}dabo illos in manum hostium eorum, ut sit cadaver eorum in cibum avi caelorum, et bestiae terrae, xxxiv 18-20;
quid sit `foedus vituli,' et quid `transire inter partes ejus,' nemo scire potest nisi sciat quid significat `foedus,' quid `vitulus,' quid `sectio ejus in duas partes,' tum quid `principes Jehudae et Hierosolymae, ministri regii, {49}sacerdotes, et populus terrae'; patet quod arcanum caeleste sit; {50}hoc usque prodire ad intellectum potest cum scitur quod `foedus' sit conjunctio, `vitulus' bonum, `vitulus sectus in {51}duas partes' {52}bonum procedens a Domino ab una parte et bonum receptum ab homine ab altera, et quod `principes Jehudae et Hierosolymae, ac ministri regii et sacerdotes, ac populus terrae,' sint vera et bona quae Ecclesiae ex Verbo, et quod `transire inter partes' sit conjungere; ex his cognitis patet quod sensus internus {53}horum verborum sit quod nulla esset conjunctio boni procedentis a Domino cum bono recepto ab homine {54}per Verbum, et inde per vera et bona Ecclesiae, apud illam gentem, sed quod disjunctio, ex causa quia in externis 19 erant absque interno; simile involvit foedus vituli cum (x)Abramo, de quo ita in Libro Geneseos, {55}Jehovah dixit ad Abramum, Accipe tibi vitulam triennem, et capram triennem, et arietem triennem, et turturem, et pullum; et accepit sibi omnia illa, et partitus est illa in medium, et dedit quamvis partem suam obviam alteri; et volucrem non partitus; et descendit volatile super corpora, et abegit illa Abram; et fuit sol ad occidendum, et sopor cecidit super Abram, et ecce terror tenebrarum magnarum cadens seper illum: et in die illo pepigit Jehovah cum Abramo foedus, xv 9-12, 18;
`terror tenebrarum magnarum cadens super Abramum' {56}significabat statum gentis Judaicae, quod in maximis tenebris essent quoad vera et bona Ecclesiae ex Verbo, quia in externis absque interno, et inde in cultu idololatrico; nam qui in externis absque interno est in cultu idololatrico est, quoniam cor ejus et anima ejus, cum in cultu, non est in caelo sed in mundo, et non colit sancta Verbi {57}ex amore {58}caelesti sed ex amore terrestri; hic status gentis illius est{59}qui per foedus vituli quem conciderunt in duas partes, inter quas transiverunt, apud prophetam descriptus est. @1 i enim$ @2 utiles et mites$ @3 illa in naturali homine quae ultima sunt$ @4 aes enim$ @5 credet IT$ @6 i quod$ @7 primaria$ @8 i; et per comedere appropriatio$ @9 sint$ @10 id verum et hoc bonum$ @11 vitulas et vitulos$ @12 et$ @13 magia Aegyptica$ @14 After quoque$ @15 i ex$ @16 verum et bonum scientificum$ @17 quod est$ @18 d cum i ac ipsa Aegyptus$ @19 i est$ @20 Israelis$ @21 i ita absque vita,$ @22 hoc$ @23 contundi et moli, attenuari in pulverem, et projici in rivum descendentem ex monte$ @24 i per illa$ @25 a Divino$ @26 i enim$ @27 fecerunt sibi$ @28 vera$ @29 i ita$ @30 Before ex malo$ @31 literali$ @32 Simile intelligitur$ @33 Although this quotation from Hosea is not written out in A, there is a mark indicating its insertion here. But see note 9.$ @34 osculantes IT$ @35 i etiam$ @36 ut$ @37 i here the quotation referred to in note 5.$ @38 i et$ @39 conculcatus pro$ @40 Divino$ @41 ex se omnia$ @42 In A the remainder of this marginal section appears in the margin of p. 22.$ @43 ita$ @44 dicuntur conculcare fragmenta argenti quia dissipant vera et adhuc residua et sparse, inter bona illorum qui in veris Ecclesiae, quia sunt vituli populorum$ @45 est dissipare voluntarium boni apud illos qui ab Ecclesia, conculcare enim est dejicere et dissipare$ @46 argentum est$ @47 populi sunt$ @48 Tradam$ @49 i et$ @50 quod prodire potest ad intellectum$ @51 binas$ @52 i quod sit$ @53 illorum$ @54 i per revelationem ita$ @55 Dominus Jehovih$ @56 involvit$ @57 i et Ecclesiae$ @58 d coelesti i and d et finde ex coelo$ @59 qui apud Prophetam descriptus est per foedus vituli$