9409.“在分别出来的以色列人身上”表那些局限于脱离内在意义的外在意义的人。这从与摩西、亚伦、拿答、亚比户，以及七十个长老分开的以色人的代表清楚可知，论到这些人，经上说他们“不可上来”（24:2）；他们是指那些局限于脱离内在意义的圣言外在意义的人，如前所述（9380节）。必须在此简要说明那些局限于脱离内在意义的圣言外在意义的人到底是谁，他们是何性质。他们就是那些没有从圣言汲取仁与信的教义，只局限于圣言字义的人。仁与信的教义构成圣言的内义，字义则构成它的外在形式。那些局限于没有内在意义的圣言外在意义的人，其敬拜也是某种缺乏任何内在事物的外在事物。他们视外在事物为神圣和神性，也相信这些事物本身是神圣和神性；而事实上，它们凭内在事物而为神圣和神性。雅各的子孙就是这个样子（参看3479，4281，4293，4307，4429，4433，4680，4844，4847，4865，4868，4874，4899，4903，4911，4913，6304，8588，8788，8806，8871节）。
举例说明这个问题。他们以为，当献祭并吃祭物时，他们是洁净的，摆脱了一切罪恶和一切罪孽。因为他们以为，没有内在，唯独外在形式上的祭物是最神圣的敬拜之物；用于祭祀的牛、小公牛、羔羊、母山羊、母绵羊、公绵羊和公山羊都是神圣的，而祭坛是最神圣的。他们同样如此思想素祭的饼和奠祭的酒。他们还以为，他们洗了衣服和身体后，就是洁净的；同样以为祭坛上的永火和灯火本身是神圣的，陈设饼、膏油和其它一切也是。他们如此以为的原因是，他们弃绝一切内在事物，并且弃绝得如此彻底，以致他们甚至不愿听到关于内在事物的任何事；如他们要为了耶和华，而不是为他们自己而爱耶和华；也就是说，不要为了他们可以被提升到在全世界所有民族和人民之上的重要地位和财富。由于同样的原因，他们不愿听说，弥赛亚的即将到来是为了他们永恒的救赎和幸福；只愿为了他们超越全世界所有人的显赫而来。他们也不愿听到关于相爱和为邻舍及其利益而对邻之仁的任何话，只愿为了他们自己的缘故，只要邻舍偏爱他们。只要有一顶点理由，他们毫不在乎心存敌意、怀恨在心、报复、残忍行事。
如果他们愿意接受关于对主的爱和信，以及对邻之仁的教义，他们的信仰和行为就完全不同了。那时，他们就会知道并相信，燔祭、祭物、素祭、奠祭，以及吃祭物不会使他们从任何罪孽或罪恶中洁净；相反，对神的敬拜和发自内心的悔改会使他们洁净（申命记33:19；耶利米书7:21-23；弥迦书6:6-8；何西阿书6:6；诗篇40:6，8；51:17-19；撒母耳记上15:22）。他们也会以同样的方式知道，洗衣服和身体不会使任何人洁净，唯有内心的洁净才能使人洁净；还以同样的方式知道，祭坛上的火和灯火，以及陈设饼、膏油本身并不神圣，而是凭它们所表示的内在事物而为圣。他们同样会知道，当处于神圣的内在事物时，他们就是神圣的，但不是凭他们自己，而是凭主，因为一切圣物皆源于主。如果以色列人接受了爱与仁的教义，他们就会知道这些内在事物，因为这教义会指教外在事物里面都包含了什么。从这教义也能知道圣言的内义，因为圣言的内义构成对主之爱和对邻之仁的真正教义本身。这也是主所教导的，祂说“一切律法和先知都系於这两条诫命”（马太福音22:37-40）。
如今，基督教界的情况几乎一模一样。基督教界没有对主之爱和对邻之仁的教义，人们几乎不知道什么叫属天之爱，什么叫属灵之爱，即仁爱。因此，他们局限于没有任何内在事物的外在事物；因为属天和属灵之爱的良善，以及由此而来的信之真理构成人的内在，即人里面的内层。正因如此，如今，圣言的外在意义没有教义来规范和指导，它可以被人随意扭曲。事实上，脱离爱与仁之教义的信之教义就像夜间的黑暗；而由爱与仁之教义所产生的信之教义就像白昼的光明。因为属于爱和仁的良善就像火焰，而信之真理就像它发出的光。
当今基督教界的人们就是这个样子，也就是说，人们局限于没有任何内在事物的外在事物，因此几乎没有人拥有为了真理而对真理的情感。也正因如此，他们甚至不知道何为良善，何为仁爱，何为邻舍；也不知道何为人的内在或内层；同样不知道何为天堂和地狱，以及每个人死后随即拥有生命的事实。他们当中那些持守其教会的教义之人并不在乎这些教义是假还是真。他们学习并确认这些教义，但不是为了发自内心践行仁之良善，也不是为了他们灵魂的救赎和永恒的幸福；而是为了世上的成功，也就是为了获得名声、重要地位和财富。由于这个原因，他们在阅读圣言时并没有启示或光照；因此，他们完全否认除了显明在文字上的东西外，还有什么内在事物存在于圣言中。蒙主的神性怜悯，关于这个主题的详情，我将在别处通过经历予以说明。
Potts(1905-1910) 9409
9409. And unto the sons of Israel who were set apart. That this signifies those who are in the external sense alone separate from the internal, is evident from the representation of the sons of Israel who were apart or separated from Moses, Aaron, Nadab, and Abihu, and from the seventy elders, and of whom it is said (verse 2) that they "should not go up," as being those who are in the external sense of the Word separate from the internal (of which above, n. 9380). It shall be briefly stated here who they are, and of what nature, who are in the external sense of the Word separate from the internal. They are those who draw from the Word no doctrine of charity and faith, but remain solely in the sense of the letter of the Word. The doctrine of charity and faith is the internal of the Word, and the sense of the letter is its external. They who are in the external sense of the Word apart from the internal, are also in external worship apart from internal, worshiping external things as holy and Divine, and also believing that these things are in themselves holy and Divine, when yet they are holy and Divine only from internal things. (That such were the sons of Jacob, see n. 3479, 4281, 4293, 4307, 4429, 4433, 4680, 4844, 4847, 4865, 4868, 4874, 4899, 4903, 4911, 4913, 6304, 8588, 8788, 8806, 8871.) [2] For example - they believed that they were pure from all sin and from all guilt when they offered sacrifices and ate of the sacrifices; supposing that in their external form apart from the internal, the sacrifices were the most holy things of worship; and that the oxen, bullocks, lambs, she-goats, sheep, rams, and he-goats were then holy; and that the altar was the most holy of all; in like manner the bread of the meat-offerings, and the wine of the drink-offerings. They also believed that when they washed their garments and their bodies, they were clean; in like manner that the perpetual fire of the altar and the fires of the lamp were holy of themselves, likewise the showbreads and also the oil of anointing, besides all the other things. The reason why they so believed was that they had rejected everything internal, insomuch that they were not willing even to hear anything about internal things; such as that they should love Jehovah for His own sake, and not for the sake of themselves, that they might be exalted to dignities and to wealth above all the nations and peoples in the world. For the same reason they did not wish to hear that the Messiah was to come for their salvation and eternal happiness; but merely in order that they might be pre-eminent to all in the world. Nor did they wish to hear anything about mutual love and charity toward the neighbor, for the sake of the neighbor and his good; but only for the sake of themselves insofar as he favored them. To entertain a hostile disposition, to bear hatred, to revenge, to be cruel, provided they had the least cause for it, they accounted of no moment. [3] Very differently would they have believed and done if they had been willing to receive the doctrine of love and faith in the Lord and of charity toward the neighbor. They would then have known and believed that the burnt-offerings, sacrifices, meat-offerings, drink-offerings, and eating of the sacrifices, did not purify them from any guilt and sin; but that they were purified by the worship of God, and by repentance from the heart (Deut. 33:19; Jer. 7:21-23; Micah 6:6-8; Hosea 6:6; Ps. 40:6, 8; 51:17-19; 1 Sam. 15:22); in like manner that the washings of garments and of the body do not make anyone clean, but purifications of the heart; in like manner also that the fire of the altar, and the fires of the lamp, and also the showbreads, and likewise the oil of anointing, were not holy of themselves, but by virtue of the internal things which they signified; and that when they were in holy internal things, they were then holy, not from themselves, but from the Lord, from whom is everything holy. The sons of Israel would have known these internal things if they had received the doctrine of love and charity, because this teaches what the external things infold. From this doctrine also the internal sense of the Word is known, because the internal sense of the Word is the very doctrine itself of love to the Lord and of charity toward the neighbor, which also the Lord teaches, saying that "on these two commandments hang all the law and the prophets" (Matt. 22:37-40). [4] The case is nearly the same at this day in the Christian world, in which, as there is no doctrine of love to the Lord and of charity toward the neighbor, it is scarcely known what celestial love is, and what spiritual love, which is charity. Therefore they are in external things apart from anything internal; for the good of celestial and spiritual love, and the derivative truth of faith, make the internal of man. Hence it is that at the present day also the external sense of the Word, without doctrine as a rule and guide, may be bent wherever one pleases. For the doctrine of faith, apart from the doctrine of love and charity, is like the shade of night; but the doctrine of faith, from the doctrine of love and charity, is like the light of day; because the good which is of love and charity is like flame, and the truth of faith is like the light from it. [5] Seeing that at the present day the people of the Christian world are of this character - namely, in externals apart from any internal - therefore scarcely any are affected by truth for the sake of truth. From this also it is that they do not even know what good is, what charity is, and what the neighbor; nor what the internal of man is; neither do they know what heaven and hell are, nor that everyone possesses life immediately after death. Such of them as remain in the doctrines of their own church do not care whether they are false or true. They learn them and confirm them, not for the sake of practicing the good of charity from the heart, nor for the sake of the salvation of their souls and their eternal happiness; but for the sake of prosperity in the world, that is, in order that they may gain reputation, honors, and wealth. Hence it is that they have no enlightenment when they read the Word, and that they will utterly deny that there is anything internal in the Word, beyond that which stands forth in the letter. But of the Lord's Divine mercy more shall be said on this subject elsewhere, from experience.
Elliott(1983-1999) 9409
9409. 'And on the children of Israel who had been set apart' means those restricted to the outward sense, separated from the inward. This is clear from the representation of 'the children of Israel who had been set apart' - that is, those who had been separated from Moses, Aaron, Nadab and Abihu, and the seventy elders, and about whom verse 2 above says 'they shall not come up' - as those restricted to the outward sense of the Word, separated from the inward, dealt with above in 9380. Something brief must be stated here about who exactly those people are, and what they are like, who are restricted to the outward sense of the Word, separated from the inward. They are those who draw no teachings about charity and faith from the Word but confine themselves to the sense of the letter. Teachings about charity and faith compose the inward substance of the Word, while the sense of the letter composes its outward form. The worship too of those restricted to the outward sense of the Word without the inward is something outward devoid of anything inward. They venerate outward things as being holy and Divine, and also believe that these things are in themselves holy and Divine, when in fact they are holy and Divine by virtue of inner realities. This was what the children of Jacob were like, see 3479, 4281, 4293, 4307, 4429, 4433, 4680, 4844, 4847, 4865, 4868, 4874, 4899, 4903, 4911, 4913, 6304, 8588, 8788, 8806, 8871.
[2] But let some examples serve to illustrate this matter. They believed that they were pure, free from all sin and all guilt, when they offered sacrifices and ate from them. For they thought that the sacrifices in their outward form alone, without the inward, were the most holy things of worship, that when used in those sacrifices the oxen, young bulls, lambs, she-goats, sheep, rams, and he-goats were holy, and that the altar was the most holy thing of all. And they thought of the bread of the minchahs and the wine of the drink-offerings in a similar way. They also believed that when they had washed their clothes and their bodies they were altogether clean, and in like manner that the perpetual fire on the altar and the fires in the lamps were in themselves holy, also the loaves of the presence, the anointing oil, and all else. This was what they believed because they rejected everything internal, so completely that they were unwilling even to hear about internal things, such as that they should love Jehovah for His sake and not their own, that is to say, not in order that they might be raised to important positions and wealth above all nations and peoples throughout the world. Nor therefore were they willing to hear that the Messiah was going to come for the sake of their eternal salvation and happiness, only for the sake of their pre-eminence over all in the world. Nor were they willing to hear about mutual love and charity towards the neighbour for the neighbour's sake and good, only for their own, so far as the neighbour was favourably disposed towards them. They thought nothing of entertaining feelings of enmity, harbouring hatred, taking vengeance, acting savagely, so long as they could lay hold of some reason.
[3] Their beliefs and actions would have been altogether different if they had been willing to accept teachings about love to and faith in the Lord and charity towards the neighbour. They would then have known and believed that burnt offerings, sacrifices, minchahs, drink-offerings, and feasting on sacrifices would not purify them from any guilt or sin, but that worship of God and heartfelt repentance would do so, Deut 33:19; Jer 7:21-23; Micah 6:6-8; Hosea 6:6; Ps 40:6, 8; 51:16, 17; 1 Sam 15:22. They would in a similar way have known that the washing of clothes and body rendered no one clean, only purification of the heart; and in like manner that the fire on the altar and fires in the lamps, also the loaves of the presence, and the anointing oil were not holy of themselves but by virtue of the inner realities which they were the signs of. They would have known too that when they were governed by those holy and inner realities they would be holy people, not on their own account, but on that of the Lord from whom everything holy springs. The children of Israel would have known these inner realities if they had received teachings about love and charity, because these declare what it is that outward things include within them. Those teachings also provide knowledge of the internal sense of the Word, because the internal sense of the Word constitutes true teachings about love to the Lord and charity towards the neighbour. It is also what the Lord teaches, when He says that on both these commands all the Law and the Prophets depend, Matt 22:36, 40.
[4] The situation is virtually the same today in the Christian world. Here people are restricted to outward things, without anything inward, because teachings about love to the Lord and charity towards the neighbour are lacking, so much so that there is scarcely any knowledge of what celestial love is and what spiritual love is, which is charity. For the good of celestial and spiritual love, and consequently the truth of faith, constitute the inner level in a person. So it is that even at the present day the outward sense of the Word, without doctrinal teachings as regulator and guide, can be distorted as much as anyone likes. For teachings about faith without teachings about love and charity are like the darkness of night, whereas teachings about faith arising out of teachings about love and charity are like the light of day. For the good that belongs to love and charity is like the flame, while the truth of faith is like the light radiating from it.
[5] This being what people in the Christian world are like at the present day, that is to say, people restricted to outward things without anything inward, scarcely any have an affection for truth for its own sake. Here also is the reason why they are not even aware of what good, charity, or the neighbour is. They are not even aware of what the inner level in a person is, nor of what heaven is and hell is, nor of the fact that everyone is alive immediately after death. And those among them who keep to the teachings of their Church do not care whether those teachings are false or true. They learn them and endorse them not for the sake of exercising the good of charity from the heart, nor for the sake of the salvation of their soul and eternal happiness, but for the sake of getting on in the world, that is, to earn reputation, important positions, and wealth. For this reason they receive no enlightenment when they read the Word, and so will altogether deny the existence of anything inwardly present in the Word apart from what stands out in the letter. But more on this subject from experience will in the Lord's Divine mercy be stated elsewhere.
Latin(1748-1756) 9409
9409. `Et ad sepositos filios Israelis': quod significet illos qui in solo sensu externo separato ab interno, constat ex {1}repraesentatione `filiorum Israelis qui sepositi' seu separati a Moscheh, Aharone, Nadab et Abihu, et a septuaginta senioribus, de quibus {2}supra vers. 2 dicitur quod `non ascendent,' quod sint qui in (t)Verbi sensu externo separato ab interno, de qua supra n. 9380. Paucis hic dicetur quinam et quales illi sunt qui in sensu Verbi externo separato ab interno; sunt qua ex Verbo nullam Doctrinam charitatis et fidei extrahunt sed manent solum in Verbi sensu litterae; doctrina charitatis et fidei est internum Verbi, et sensus litterae est externum ejus; qui in sensu externo Verbi absque interno {3} sunt, illi quoque in cultu externo absque interno sunt, colunt externa sicut sancta et Divina, et quoque credunt quod in se sancta et Divina sint, cum tamen sancta et Divina {4}ex internis sunt; quod tales fuerint filii Jacobi, videatur {5}n. 3479, 4281, 4293, 4307, 4429, 4433, 4680, 4844, 4847, 4865, 4868, 4874, 4899, 4903, 4911, 4913, 6304, 8588, 8788, 8806, 8871. 2 {6}Sed hanc rem exempla illustrent: crediderunt quod ab omni peccato et ab omni reatu puri essent cum sacrificia obtulerint et ex sacrificiis comederint, {7}autumantes quod sacrificia in externa forma Absque interna' essent sanctissima cultus, et tunc boves, juvenci, agni, caprae, oves, arietes, {8} hirci, sancti, et quod altare esset omnium sanctissimum; similiter quod panis minharum, et vinum libaminum {9}; crediderunt etiam quod cum laverint vestes suas et corpora sua, prorsus mundi essent; pariter quod ignis altaris {10}perpetuus, (c)ac ignes lucernae, sancti essent ex se, tum panes propositionis, ut et oleum unctionis, praeter reliqua; quod ita crediderint, erat causa quia omne internum rejecerunt, usque adeo ut ne quidem audire (x)voluerint de internis, {11}sicut quod amarent Jehovam propter Ipsum et non propter se, ut {12} eveherentur ad dignitates et ad opulentiam supra omnes gentes et populos in universo; ideo nec audire voluerunt de Messia quod venturus propter salutem et felicitatem eorum aeternam sed propter se ut eminerent super omnes in mundo, nec audire voluerunt de amore mutuo et charitate erga proximum propter proximum et ejus bonum sed propter se, quantum sibi faveret; inimicum animum gerere, odio habere, vindicare, saevire, nihili faciebant, modo aliquid causae nacti sint. 3 Aliter prorsus credidissent et fecissent si doctrinam amoris et fidei in Dominum et charitatis erga proximum recipere voluerint; tunc scivissent et credidissent quod holocausta, sacrificia, minhae, libamina, et (x)comessationes ex sacrificiis non purificaverint illos ab aliquo reatu et peccato, sed quod cultus Dei et paenitentia ex corde, {13} Deut. (x)xxxiii 19; Jer. (x)vii 21-23; Mich. vi 6-8; Hos. vi 6; Ps. xl 7, 9 [A.V. 6, 8]; Ps. li 18, 19 [A.V. 16, 17]; 1 Sam. xv 22; {14} similiter quod lavationes vestium et corporis non aliquem mundarent sed purificationes cordis; pariter quod ignis altaris et ignes lucernae, tum panes propositionis, ut et oleum unctionis, non sancta essent {15}ex se sed {16}ex internis quae significabant; et quod cum in sanctis internis essent, tunc sancti essent, non a se sed a Domino, a Quo omne sanctum; filii Israelis haec interna scivissent si recepissent doctrinam amoris et charitatis, quoniam haec {17} docet quid involvunt externa; ex illa doctrina etiam {18}Verbi sensus internus scitur, quoniam sensus internus Verbi est ipsa doctrina amoris in Dominum et charitatis erga proximum, quod etiam (t)docet Dominus, dicendo quod ex binis illis mandatis omnis lex et omnes prophetae pendeant, Matth. xxii 34, 38 [A.V. 36, 40]. 4 Similiter paene se habet hodie in Christiano orbe, in quo quia nulla doctrina amoris in Dominum et charitatis erga proximum est, usque adeo ut vix sciatur quid amor caelestis et amor spiritualis, qui est charitas, ideo in externis sunt absque interno; bonum enim amoris caelestis et spiritualis, et inde verum fidei, facit internum hominis; inde est quod etiam hodie sensus externus Verbi, absque doctrina regulatrice et ductrice, flectatur quousque libet; doctrina enim fidei absque doctrina amoris et charitatis est sicut umbra noctis, at doctrina fidei ex doctrina amoris et charitatis est sicut lux diei; nam bonum quod est amoris et charitatis est sicut flamma, et verum fidei est sicut lux inde. 5 Quoniam in (t)orbe Christiano tales hodie sunt, nempe in externis absque interno, ideo vix aliqui afficiuntur vero propter verum; inde quoque est quod ne quidem sciant quid bonum, quid charitas, et quid proximus, tum quid internum hominis, nec quid caelum et quid infernum, nec quod vita sit unicuique statim post mortem; qui illorum in doctrina suae Ecclesiae manent non curant num falsa sint aut vera; discunt illa et confirmant illa non propter {19}finem exercendi bonum charitatis ex corde, nec propter salutem suae animae et felicitatem aeternam, sed propter prosperitatem in mundo, hoc est, ut lucrentur famam, honores, et opes; inde est quod nulla illuminatio illis sit cum legunt Verbum, et quod prorsus negaturi sint quod aliquod internum in Verbo sit praeter quod exstat in littera; sed de hac re ab experientia, ex Divina Domini Misericordia, alibi plura dicentur. @1 significatione$ @2 dicitur Vers. 2$ @3 i ejus$ @4 After sunt$ @5 None of these paragraph numbers is given in A, but a series of dashes indicates that numbers are to be inserted here.$ @6 inde est quod crediderint, sicut hodie etiam credunt quod omnia ritualia sancta essent ex se, ut pro exemplis$ @7 credentes$ @8 i et$ @9 i eorum$ @10 perpetui after lucernae$ @11 quae erant amare$ @12 i nempe$ @13 i qui per illa repraesentabatur,$ @14 i tum$ @15 in se before sancta$ @16 quod sancta ex internis quae significarent$ @17 i unice$ @18 After internus$ @19 usum$