9927.“他进圣所到耶和华面前，以及出来的时候”表在敬拜中的良善和真理的每个状态下。这从“进圣所”和“到耶和华面前”的含义清楚可知，“进圣所”和“到耶和华面前”是指敬拜，如前所述（9903，9907节）。所表示的之所以是敬拜中的良善和真理的状态，是因为构成以色列和犹太民族的敬拜的一切都是内在敬拜的代表；内在敬拜源于良善和真理，确切地说，源于对良善的情感和对真理的信仰。之所以表示它们的每个状态，是因为经上说“他进，以及出来的时候”，“进和出”表示状态的一切方面或事物。事实上，凡属于动作的，如行走，四处走动，前行，皆表示属于它们所指之物的思维和情感的状态，因而在一般意义上表示生命状态。“行走”具有这种含义（参看519，1794，3335，4882，5493，5605，8417，8420节）；“前行或行进”和“旅行或起程”同样具有这种含义（8103，8181，8397，8557节）；在来世，从一个地方到另一个地方的移动和前进表示状态（1273-1277，1376-1381，2873，3356，9440节）。由此明显可知，“进和出”表示整个生命状态，或凡这些话所指之物的整个状态；由于此处论述的主题是源于良善和真理的敬拜，故“进和出去”表示敬拜中的良善和真理的各个状态。
“进和出”的这种含义起源于来世的代表。因为那里的人四处走动，行走，前行，进、出，和世上一模一样。但这一切动作行为都是照着他们思维和情感的生命状态而做出的（可参看前面所提到的地方）。然而，他们没有即刻意识到这一事实：这些动作行为来源于他们的思维和情感，是对应，因而是真实的表象。由此明显可知，各种形式的动作都表示构成生命状态的事物。正因如此，“进和出”表示整个生命状态，因而表示凡这些话所指之物从开始到结束的状态。这就是古人的这句俗语的来源：他们知道一个人的出入，或进、出，或进去、离开，意思是说，他们知道他的整个生命状态。由于这种说话形式的起源可追溯到来世的对应，如前所述，故类似的说法出现在圣言中；在它所出现的地方，它具有类似的含义，如在下列经文，撒母耳记上：
亚吉叫大卫来，对他说，你是正直人，你随我在营中的出入，在我眼里甚好。因为我未曾见你有甚么坏处。（撒母耳记上29:6）
“你的出入在我眼里甚好”表示他对对方的整个生命状态感到满意。
撒母耳记下：
你当晓得押尼珥来是要劝诱你，要知道你的出入，知道你一切所行的事。（撒母耳记下3:25）
“知道出入”表示知道他生命的一切思维和一切行为；这也是为何经上说他“知道你一切所行的事”。列王纪下：
你坐下，你出去，你进来，你向我发烈怒，我都知道。（列王记下19:27；以赛亚书37:28）
这论及亚述王西拿基立；“知道他出去、他进来”表示知道他所谋划之事的全部。诗篇：
耶和华要保护你，免受一切的灾祸。祂要保护你的灵魂。你出你入，耶和华要保护你，从今时直到永远。（诗篇121:7，8）
“出入要保护”表示照良善和真理的状态保护生命的各个方面。
摩西五经：
愿耶和华，一切血肉之灵的神，立一个人治理会众，可以在他们面前出、在他们面前入，也可以领他们出、带他们入，免得耶和华的会众如同没有牧人的羊群一般。（民数记27:16，17）
“在他们面前出、在他们面前入”表示引导他们的人，因而表示他们在生命的每个状态下都可以仰望并跟随的人。约翰福音：
人进羊圈，不从门进去，倒从别处爬进去，那人就是贼，就是强盗。从门进去的，才是羊的牧人。我就是门，凡从我进来的，必然得救，并且出入可以找到草场。（约翰福音10:1，2，9）
“进去”表示进入天堂，因而进入爱与信之良善，因为那良善构成天堂；因此，“出入”表示在生命的每个状态下被主引领，因而表示出于自由，也就是出于从主所获得的爱与信而思考并意愿良善，因为爱与信构成自由。
路加福音：
耶稣差遣十二门徒去宣讲神的国。对他们说，无论进哪一家，就住在那里，也从那里出去。（路加福音9:2-4）
“进一个家，住在那里，从那里出去”表示享受与那些以信和爱接受主之人的天堂团契；因为在天堂，那些一起生活在同一个社群里的人也在同一个“家”里，他们在那里出入，因为他们处于一种相似的良善；但那些处于一种不同良善的人无法如此行；即便进去，他们也不是从门，而是从别处进去的。人若不知道所表示的是这些事，就不可能知道这些话是什么意思，即：无论进哪一家，就住在那里，也从那里出去。
以西结书：
首领进入的时候必由这门的廊而入，也必由原路而出。在各指定的节日中，这地的百姓进到耶和华面前的时候，从北门进入敬拜的，要由南门而出；从南门进入的，要由北门而出。不可从进入的门回去，要从他面前径直出来。首领要在他们中间；民进入，他也要进入；民出去，他也要出去。（以西结书46:8-10）
这几节经文在内义上论述的是一个新天堂和一个新教会；“首领”表示源于爱之良善的信之真理。首领和这地的百姓进入和出去描述了对天上的天使和地上的教会之人来说，这真理以哪种方式进入，以及此后当经由外在途径进入时，它如何向内层发展，当经由内在途径进入时，又如何向外层发展。“南”是指内在人中信之真理的状态，“北”是指在外在人中信之真理的状态；“进入和出去”是指就良善和真理，因而就敬拜而言，生命的状态。
由此足以清楚知道，“出入”描述了诸如属于受良善和真理影响的生命状态。否则，首领，以及这地的百姓从这一路进去，还是从那条路进去，又有什么关系呢？此处他们进出的“殿”或房屋，表示天堂和教会（参看3720节）；“首领”表示信之真理（5044节）；“这地的百姓”表示那些在天堂里或属于教会的人（2928节）；“路”表示通向真理之物（627，2333节）；“门”表示教义（2851，3187节）；“南”表示真理住在光中所在之地（9642节），因而是指内在人中的真理；“北”表示真理住在模糊中所在之地（3708节），因而是指外在人中的真理。
Potts(1905-1910) 9927
9927. When he goeth in unto the holiness before Jehovah, and when he goeth out. That this signifies in every state of good and truth in worship, is evident from the signification of "going in unto the holiness," and of "going in before Jehovah," as being worship (of which above, n. 9903, 9907). That it is the state of good and truth in worship which is signified, is because all things of worship with the Israelitish and Jewish nation were representative of internal worship; and internal worship is from good and truth; that is, from the affection of good and from the faith of truth. That it is every state of these which is signified, is because it is said, "when he goeth in, and when he goeth out," and by "going in and going out" are signified all the things of the state. For whatever belongs to motion, as "walking," "going," "advancing," signifies a state of life. (That "walking" has this signification, see n. 519, 1794, 3335, 4882, 5493, 5605, 8417, 8420; in like manner "advancing," and "journeying," n. 8103, 8181, 8397, 8557; and that motions and progressions in the other life signify states, n. 1273-1277, 1376-1381, 2873, 3356, 9440.) From this it is evident that "going in and going out" denote everything of the state or thing that is being treated of; and as the subject here treated of is worship from good and truth, it is every state of good and truth in worship that is signified by "going in and going out." [2] This signification of "going in and going out" is from the representatives in the other life; for there they go, walk, advance, go in and out, just as in the world; but all these acts are done according to the state of the life of their thoughts and affections (as may be seen in the places above cited). That these acts also originate from their thoughts and affections, and are correspondences, and thus real appearances, they do not notice. From this it is evident that all things of motion signify those which belong to the state of life; consequently that "going in and going out" signify every state of life, thus the state of the thing that is being treated of, from beginning to end. It is from this that among the ancients it was a customary form of speaking to say that they knew a person's coming in and his going out, or his entrance and his departure, when they meant that they knew every state of his life. And as this form of speaking originates from the correspondences in the other life, as has been already said, therefore in the Word also a like expression is made use of, and where this is done the like is signified; as in the following passages. In the first book of Samuel:
Achish called David, and said unto him, Thou art upright, and good in mine eyes is thy going out and thy coming in with me in the camp; for I have not found evil in thee (1 Sam. 29:6). "Good in the eyes is thy going out and thy coming in" denotes that every state of his life was well-pleasing to him. [3] In the second book of Samuel:
Thou knowest Abner, that he came to persuade thee, and to know thy going out and thy coming in, and to know all that thou doest (2 Sam. 3:25). "To know the going out and the coming in" denotes to know all the thoughts and all the acts of the life; and therefore it is also said, "and to know all that thou doest." In the second book of Kings:
I know thy sitting down, and thy going out and thy coming in, and that thou hast set thyself in motion against Me (2 Kings 19:27; Isa. 37:28);
where Sennacherib the king of Assyria is spoken of; "knowing his going out and his coming in" denotes all things of his counsel. In David:
Jehovah shall keep thee from all evil, He shall keep thy soul. Jehovah shall keep thy going out and thy coming in, from this time forth and even for evermore (Ps. 121:7, 8). "To keep the going out and the coming in" denotes everything of the life according to the state of good and truth. [4] In Moses:
Let Jehovah, the God of the spirits of all flesh, set a man over the assembly, who may go out before them, and who may come in before them, that the assembly of Jehovah be not as a flock that hath no shepherd (Num. 27:16, 17). "Who may go out before them, and who may come in before them," denotes one who may lead them; thus one whom they may look to and follow in every state of life. In John:
He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth by the door is the shepherd of the sheep. I am the shepherd of the sheep; by Me if anyone enter in, he shall be saved, and shall go in and out, and shall find pasture (John 10:1, 2, 9). "To enter in" (that is, into heaven), denotes into the good of love and faith, for this good makes heaven; and therefore "to go in and to go out," denotes to be led by the Lord in respect to every state of life; consequently it denotes to think and will what is good from freedom, that is, from love and faith which are from the Lord, for these make freedom. [5] In Luke:
Jesus sent the twelve disciples to preach the kingdom of God. And He said unto them, Into whatsoever house ye enter, there abide, and thence go out (Luke 9:2-4). "To enter into a house," "to abide there," and "to go out thence," denote to enjoy heavenly consociation with those who receive the Lord in faith and love; for in heaven those who are together in one society are also in one "house," and they come in and go out there, because they are in a like good; but those who are in an unlike good cannot do so; and if they do enter in, they do not enter by the doors, but by some other way. He who does not know that such things are signified, cannot know what is involved in the words, that "into whatsoever house they should enter, they should there abide, and thence go out." [6] In Ezekiel:
When the prince shall go in, he shall go in by the way of the porch of the gate, and he shall go out by the way thereof. When the people of the land shall go in before Jehovah in the appointed feasts, he that goeth in by the way of the north gate to worship shall go out by the way of the south gate; and he that goeth in by the way of the south gate shall go out by the way of the north gate; he shall not return by the way of the gate whereby he had gone in, but shall go straight before him. But when the prince goeth in in the midst of them, they shall go in; and when they shall go out, they shall go out (Ezek. 46:8-10). In the internal sense a new heaven and a new church are here treated of; and by "the prince" is signified the truth of faith from the good of love. In what manner this truth enters in with angels in the heavens and with men of the church on earth, and how it afterward progresses toward the interiors when it has entered in by an external way, and toward the exteriors when it has entered by an internal way, is described by the going in and going out of the prince and of the people of the land. "The south" denotes the state of the truth of faith in the internal man; and "the north," its state in the external man; "the going in and going out" denote the state of life as to good and truth, thus as to worship. [7] From all this it can be known clearly enough that "to go in and go out" denote such things as belong to the state of life from good and truth; for otherwise what could it matter that the prince should go in by one way, or by another way? and also the people of the land? For by "the house" or temple there mentioned, into which there was entrance, and out of which there was going out, is signified heaven and the church (see n. 3720); by "the prince" is signified the truth of faith (n. 5044); by "the people of the land," those who are in heaven, or who are of the church (n. 2928); by "the way," that which leads to truth (n. 627, 2333); by a "gate," doctrine (n. 2851, 3187); by "the south," where truth is in light (n. 9642), thus truth in the internal man; and by "the north," where truth is in obscurity (n. 3708), thus truth in the external man.
Elliott(1983-1999) 9927
9927. 'When he goes into the holy place before Jehovah, and when he comes out' means in every state of good and truth in worship. This is clear from the meaning of 'going into the holy place' and 'going in before Jehovah' as worship, dealt with above in 9903, 9907. The reason why the state of good and truth in worship is what is meant is that everything constituting the worship of the Israelite and Jewish nation was representative of internal worship, and internal worship springs from good and truth, or rather from an affection for good and a belief in truth. The reason why their every state is meant is that it says 'when he goes in' and 'when he comes out', and 'going in and coming out' means all aspects of the state. For actions that involve movement from place to place, such as walking, moving about, or advancing, mean the state of the thoughts and affection belonging to whatever thing they refer to, and so in a general sense they mean the state of life. As regards 'walking', that it has this meaning, see 519, 1794, 3335, 4882, 5493, 5605, 8417, 8420, as likewise do 'advancing' and 'journeying on', 8103, 8181, 8397, 8557; and in the next life movements and advancements from place to place are states, 1273-1277, 1376-1381, 2837, 3356, 9440. From this it is evident that 'going in and coming out' means the whole of a state of life or of whatever thing these words refer to. And because they refer here to worship springing from good and truth, the entire state of good and truth in worship is what 'going in and coming out' means.
[2] The origins of this meaning of 'going in and coming out' lie in representatives in the next life. For they who are there move about, walk, advance, go in and come out, just as in the world. But all these movements take place in accord with the state of the life of their thoughts and affections, see the places referred to above. They are not however immediately aware of the fact that these are the origin of the movements they make, or that those movements are correspondences, and for this reason real appearances. From this it is evident that all forms of movement mean things which constitute states of life. So it is that 'going in and coming out' means the entire state of life, thus the state of whatever thing these words refer to, from beginning to end. This is the source of the customary saying used by the ancients, that they knew someone's going in and coming out, or entering and departing, by which they meant that they knew the entire state of his life. And since this saying traces its origin back, as stated above, to correspondences in the next life, a similar use of the saying occurs in the Word; and where it occurs it has a similar meaning, as in the following places: In the first Book of Samuel,
Achish called David and said to him, You have been upright, and your going out and your coming in with me in the camp has been good in my eyes. For I have not found evil in you. 1 Sam 29:6.
'Your going out and your coming in has been good in my eyes' stands for the fact that he was well pleased with the entire state of the other's life.
[3] In the second Book of Samuel,
You know Abner, that he has come to persuade you, and in order that he may know your departing and your entering, and that he may know everything that you do. 2 Sam 3:25.
'Knowing the departure and entrance' stands for knowing all the thoughts and deeds of his life, which is why it also says, 'and that he may know everything that you do'. In the second Book of Kings,
I know your sitting, and your going out, and your coming in, and that you ragea against Me. 2 Kings 19:27; Isa. 37:28.
This refers to Sennacherib, king of Assyria. 'Knowing his going out and his coming in' stands for knowledge of all aspects of what he plans. In David,
Jehovah will guard you from all evil, He will guard your soul. Jehovah will guard your going out and your coming in from now and even for evermore. Ps. 121:7, 8.
'Guarding the going out and the coming in' stands for protecting every aspect of life in keeping with a state of good and truth.
[4] In Moses,
Let Jehovah God of the spirits of all flesh setb a man over the congregation, who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in, that the congregation of Jehovah may not be like a flock which have no shepherd. Num. 27:16, 17.
'Who may go out before them, and who may come in before them' stands for one who may lead them, and so whom they may look to and follow in every state of life. In John,
He who does not go through the door into the sheepfold but climbs in by another way, that man is a thief and a robber. But he who goes in through the door is the shepherd of the sheep. I am the door; if anyone goes in through Me he will be saved, and will go in and come out and find pasture. John 10:1, 2, 9.
'Going in' here means doing so into heaven, thus into the good of love and faith since that good composes heaven. 'Going in and coming out' consequently means being led by the Lord in every state of life, and therefore thinking and willing good in freedom, that is, in love and faith received from the Lord since love and faith constitute freedom.
[5] In Luke,
Jesus sent the twelve disciples to preach the kingdom of God, and said to them, Whatever house you go into, there stay, and from there come out. Luke 9:4.
'Going into a house, staying there, and from there coming out' stands for the enjoyment of heavenly fellowship with those who receive the Lord in faith and love; for in heaven those who live together in the same community are also in the same house, which they go into and come out from, since they are governed by a like good. But those governed by an unlike good cannot do so; or if they do get in, they do not go in through the doors but by some other way. Anyone who does not know that these kinds of things are meant cannot know what is implied by the command that whatever house they went into, there they were to stay and from there come out.
[6] In Ezekiel,
When the prince goes in he shall go in by way of the porch of the gate, and come out by the same way. When the people of the land go in before Jehovah at the appointed feasts, anyone going in by way of the north gate to worship shall come out by way of the south gate; and anyone going in by way of the south gate shall come out by way of the north gate. He shall not return by way of the gate through which he had gone in, but shall come out straight before him. The prince however shall be in their midst; when they go in he shall go in, and when they come out he shall come out. Ezek. 46:8-10.
These verses refer in the internal sense to a new heaven and a new Church, 'the prince' meaning the truth of faith springing from the good of love. In what manner that truth enters in with angels in heaven and with people of the Church on earth, and how after this it develops when it passes by an external way to more internal things, and when it passes by an internal way to more external ones, is described in those verses by the going in and coming out of the prince and the people of the land. 'The south' is the state of the truth of faith in the internal man, and 'the north' the state of it in the external man. 'Going in and coming out' is the state of life so far as good and truth, thus so far as worship, are concerned.
[7] From all this it may be recognized quite plainly that 'going in' and 'coming out' are descriptive of things such as belong to states of life conditioned by good and truth. For apart from this what real meaning could the prescription have, that the prince should go in by the one or the other gate, and the people of the land likewise? 'The house' here, or the temple, which they went into and came out from, means heaven and the Church, see 3720; 'the prince' the truth of faith, 5044; 'the people of the land' those who are in heaven or who belong to the Church, 2928; 'the way' that which leads to truth, 627, 2333; 'the gate' doctrinal teachings, 2851, 3187; 'the south' where truth dwells in light, 9642, thus truth in the internal man; and 'the north' where truth dwells in obscurity, 3708, thus truth in the external man.
Latin(1748-1756) 9927
9927. 'In intrando illo ad sanctum coram Jehovah, et in exeundo illo': quod significet in omni statu boni et veri in cultu, constat ex significatione `intrare ad sanctum' et `intrare coram Jehovah' quod sit cultus, de qua supra n. 9903, 9907; quod sit status boni et veri in cultu qui significatur, est quia omnia cultus apud gentem Israeliticam et Judaicam erant repraesentativa cultus interni, et cultus internus est ex bono et vero, seu ex affectione boni et ex fide veri. Quod sit omnis status (c)eorum qui significatur, est quia dicitur in intrando et in exeundo, et per `intrare et exire' significantur omnia status; quae enim sunt motus, sicut ambulare, ire, progredi, {1} significant statum cogitationum et affectionis illius rei de qua agitur, ita in communi sensu statum vitae; quod `ambulare' {2}id significet, videatur n. 519, 1794, 3335, 4882, 5493, (x)5605, 8417, 8420, pariter `progredi' et `proficisci,' n. 8103, 8181, 8397, 8557, et quod motus et progressiones in altera vita sint status, n. 1273-1277, 1376-1381, 2837, 3356, 9440; inde patet quod `intrare et exire' sit omne status vitae seu rei de qua agitur; et quia hic agitur de cultu ex bono et vero, est omnis status boni et veri in cultu, qui per `intrare et exire' significatur. 2 Quod intrare et exire id sit, est ex repraesentativis in altera vita; ibi enim eunt, ambulant, progrediuntur, intrant et exeunt, sicut in mundo, sed peraguntur omnia illa secundum statum vitae cogitationum et affectionum (c)eorum, videantur loca supra citata; quod etiam inde originem ducant, et quod sint correspondentiae, et sic apparentiae reales, non animadvertunt; {3} inde patet quod omnia quae motus sunt significent illa quae {4}sunt status vitae; proinde quod `intrare et exire' significent omnem statum vitae, {5}ita statum rei de qua agitur, a principio ad finem; inde est quod apud antiquos sollemnis {6}formula fuerit dicere quod sciant alicujus intrare et exire, seu introitum et exitum, cum intelligerent quod scirent omnem statum vitae ejus; et quoniam formula illa trahit originem ex correspondentiis in altera vita, de qua dictum est, ideo etiam in Verbo similiter dicitur, et ubi dicitur, simile significatur, ut in sequentibus his locis: in Libro 1 Samuelis, Vocavit Achisus (x)Davidem, et dixit ad eum, Rectus tu, et bonum in oculis meis exire tuum et intrare tuum mecum in castris, {7}quia non inveni in te malum, xxix 6;`bonum in oculis exire tuum et intrare tuum' pro quod ei {8}beneplaceret omnis vitae ejus status: in Libro 2 Samuelis, 3 Nosti Abnerum, quod ad persuadendum tibi venerit, et ut cognoscat exitum tuum et introitum tuum, utque cognoscat omne quod facis, iii 25;
'cognoscere exitum et introitum' pro omnia cogitata et acta vitae, quare etiam dicitur, `utque cognoscat omne quod facit': in Libro 2 Regum, Sedere tuum, et exire tuum, et intrare tuum novi, et quod commoveris te contra Me, xix 27; Esai. xxxvii 28;
ibi de Sancheribo rege Assyriae; `nosse exire ejus et intrare ejus' pro omnia ejus consilii: apud Davidem, Jehovah custodiet te ab omni malo, custodiet animam tuam, Jehovah custodiet exitum tuum et introitum tuum ex nunc et usque in saeculum, Ps. cxxi 7, 8;
`custodire exitum et introitum' pro {9}omne vitae secundum statum boni et veri: apud Moschen, 4 Praeficiet Jehovah Deus spirituum {10}omni carni, virum super contionem, qui exeat coram illis, et qui intret coram illis, et qui educat illos, et qui introducat illos, ut non sit contio Jehovae sicut grex quibus non pastor, Num. xxvii 16, 17;
`qui exeat coram illis, et qui intret coram illis' pro qui ducat illos, ita quem in omni vitae statu spectent et sequantur: apud Johannem, Qui non intrans est per januam in caulam ovium sed ascendit aliunde, is est fur et latro; qui vero intrans est per januam, pastor est ovium. Ego sum {11}janua; per Me si quis intraverit, salvabitur, et intrabit et exibit, et pascuum inveniet, x 1, 2, 9;
intrare nempe caelum, {12}ita in bonum amoris et fidei, nam id bonum facit caelum; {13}quare `intrare et exire' est quoad omnem vitae statum a Domino duci, proinde ex libero cogitare et velle bonum, hoc est, ex 5 amore et fide, quae a Domino, nam illa faciunt liberum: apud Lucam, Jesus misit duodecim discipulos ad praedicandum regnum Dei, et dixit ad illos, In quam domum intraveritis, ibi manete, et inde exite, ix 4;
`intrare in domum, manere ibi, et inde exire' pro frui consociatione caelesti cum illis qui recipiunt Dominum fide et amore, nam in caelo, qui simul in una societate sunt, etiam in una domo sunt, et intrant ibi et exeunt; sunt enim in simili bono; qui autem in dissimili sunt, non ita possunt, et si intrant, non per januas, sed aliunde, intrant; qui non scit quod talia significentur, non scire potest quid {14}involvit quod 6 in domum quam intraverint, ibi manerent et exirent: apud Ezechielem, Cum intrabit princeps, via porticus (x)portae intrabit, et in via ejus exibit. Cum intrabit populus terrae ante Jehovam in festis statis, {15}intrans vero via portae septentrionis ad adorandum, exibit via portae meridiei; {15}intrans vero via portae meridiei, exibit via portae septentrionem versus, non revertetur via portae per quam intraverat, sed recta ante se exibit. Princeps autem in medio illorum cum {16}intrabunt illi, intrat, et cum exibunt illi, {17}exibit, xlvi 8-10; agitur ibi in sensu interno de novo caelo et de nova Ecclesia, et per `principem' significatur verum fidei ex bono amoris, quomodo id apud angelos in caelis, et apud homines Ecclesiae in terris intrat, et dein progreditur, cum per viam externam ad interiora, et cum per viam internam ad exteriora, describitur ibi per {18}introitum et exitum principis et populi terrae; `meridies' est status veri fidei in interno homine, et `septentrio' est status ejus in externo; {19}'introitus et exitus' est status vitae quoad (d)bonum et verum, ita quoad cultum; ex illis satis manifeste 7 sciri potest quod `intrare et exire' sint talia quae {20}sunt status vitae ex bono et vero; quid enim alioquin foret quod princeps intraret per {21}unam viam aut per aliam, ut et populus terrae? per `domum' enim seu templum ibi, in quod {22}introitus et e quo {23}exitus, significatur caelum et Ecclesia, videatur n. 3720, {24}per 'principem' verum fidei, n. 5044; {25}per `populum terrae' illi qui in caelo seu qui ab Ecclesia, n. 2928, {26}per `viam' id quod ducit ad verum, n. 627, 2333, {27}per `portam' doctrinale, n. 2851, 3187, {28}per `meridiem' ubi verum in luce, n. 9642, ita verum in interno homine, et {29}per `septentrionem' ubi verum in obscuro, n. 3708, ita verum in externo homine. @1 i proficisci,$ @2 et ire significet statum vitae$ @3 i sed usque constare potest illis qui sciunt quod spatia ibi non sint qualia in mundo, sed quod sint apparentiae ex statibus et veri;$ @4 After vitae$ @5 seu$ @6 formulae IT$ @7 quoniam$ @8 beneplaceat$ @9 omnem vitam$ @10 omnis carnis IT$ @11 Pastor ovium AIT$ @12 est T$ @13 ita$ @14 talis loquutio involvit$ @15 ingressus$ @16 intrat, intrabunt illi AIT$ @17 exibunt AIT$ @18 ingressum et egressum$ @19 ingressus et egressus$ @20 veri et boni$ @21 illam$ @22 ingressus$ @23 egressus$ @24 quod princeps sit$ @25 quod populus terrae, sint$ @26 quod via sit$ @27 porta quod sit$ @28 meridies quod sit$ @29 quod septentrio sit$