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167. And all [the churches] shall know that I am he who searcheth the reins and hearts. That this signifies the acknowledgment, on the part of all those who belong to the church, that the Lord alone knows and explores the exteriors and interiors and the things pertaining to faith and love is evident from the signification of searching, when said of the Lord, as being that He alone knows and explores; and from the signification of the reins, as being the truths of faith, and their purification from falsities, concerning which we shall speak in what follows; and from the signification of hearts, as being the goods of love. The reason why the heart signifies the good of love is, that there are two things that reign in man, from which all the life of his body is derived - the heart and the lungs. And because all things in a man's body correspond to all the things in his mind, and there are also two things that reign there, the will and the understanding, therefore these two kingdoms of the mind correspond to the two kingdoms of the body - the will to the heart and its pulse, and the understanding to the lungs and their respiration; without this correspondence the body could not live, nor even a particle of it. Because the heart corresponds to the will, it also corresponds to the good of love; and as the lungs correspond to the understanding, they also correspond to the truths of faith. It is from this correspondence that the heart signifies love, and the soul (anima) signifies faith; hence the expression "from the heart and soul" is so often used in the Word, by which is meant from the love and faith. (This correspondence is much treated of in Arcana Coelestia, where the following particulars may be seen more fully explained, namely, that the heart in the Word signifies love, and because it signifies love, that it also signifies the will, n. 2930, 3313, 7542, 8910, 9050, 9113, 10336. That the heart corresponds to the things that pertain to man's love, and the lungs to the things that pertain to his faith, n. 3883-3896. That in heaven there is a pulse like that of the heart, and a respiration like that of the lungs, n. 3884, 3885, 3887. That the pulse of the heart there is according to the state of love, and the respiration of the lungs according to the state of faith, n. 3886-3889; that the influx of the heart into the lungs is circumstanced like the influx of good into truth, or of the will into the understanding and of love into faith, and that the communications and conjunctions are similar, n. 3884, 3887-3889, 9300, 9495. Concerning the influx of heaven into the heart and into the lungs, from experience, n. 3884. That from this correspondence in the Word, when it is said from the heart and from the soul, it signifies from the love and faith, n. 2930, 9050; that the conjunction of man's spirit with his body is by means of the respiration of the lungs and of the pulse of the heart, and that therefore when these cease, man's body dies, but his spirit lives, see the work, Heaven and Hell; and that when the pulse of the heart ceases, the spirit is separated, because the heart corresponds to love - which is the vital heat, n. 447, in that work. Many other things concerning that correspondence may be seen there, n. 95.) That the kidneys signify the truths of faith and the purification of them from falsities, is because the purification of the blood is performed in the kidneys; and by blood in the Word is signified truth, as may be seen, Arcana Coelestia. n. 4735, 9127. The same also is signified by the organ which purifies: also all purification from falsities is effected by means of truths.
It is therefore evident that by Jehovah, or the Lord, in the Word, searching the heart and reins is signified that He explores the goods of love and the truths of faith, and separates them from evils and falsities.
[2] This is signified by reins in the following places: in Jeremiah,
"Jehovah Zebaoth, judge of justice, proving the reins and the heart" (11:20).
Again:
"Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit; thou art near in their mouth and far from their reins. Jehovah, thou shalt see me, and shalt prove my heart" (12:2, 3).
By being near in the mouth, and far from the reins is meant truth only in the memory, and thence in some of his thoughts when a man speaks, but not in the will and thence in act. Truth in the will and thence in act is that which separates and dissipates falsities; truth in the will and thence in act is to will and do what a man knows and thinks to be truth; this truth is what is specifically meant by reins.
[3] Again in the same prophet:
"I Jehovah search the heart, and prove the reins, even to give every one according to his ways, and according to the fruit of his works" (97, and that the fruit of works denotes the goods of love, n. 98, 109, 116.)
[4] In the same:
"Jehovah Zebaoth, proving the just, seeing the reins and the heart" (20:12).
And in David:
"Establish the just for thou who triest the hearts and reins art a just God" (Psalms 7:9).
The just denote those who love to do what is good and true, whose truths and goods are purified by the Lord, which is signified by His seeing and trying the reins and the hearts.
In the same:
"Prove me, O Jehovah, and try me, explore my reins and my heart" (Psalms 26:2).
Because truths are separated from falsities and goods from evils by temptations, it is therefore said, try me. In the same:
"For my heart was embittered and I am pricked in my reins. But I am foolish, and I do not know" (Psalms 73:21, 22).
The infestation of good by evil and of truth by falsity, is described by these words.
In the same:
"Behold, thou desirest truth in the reins, and in the hidden part thou makest wisdom known to me" (Psalms 51:6).
Here reins are expressed by another word in the original tongue, which involves the separation both of falsities from truths and of evils from goods. It is therefore evident that the reins signify purification and separation.
[5] In the same:
"I will bless Jehovah, who hath given me counsel; nightly, also, do my reins chastise me" (Heaven and Hell 126-140 and that bone signifies truth in the ultimate of order, and, in the opposite sense, falsity, in Arcana Coelestia 3812, 5560, 5565, 6592, 8005.)
[6] Because the reins signified truths purified from falsities, therefore in the sacrifices the fats and reins were alone offered up, as may be seen in Arcana Coelestia 353, 5943, 6409, 10033. That the reins signify the truths of faith examining, purifying, and rejecting from themselves falsities is from correspondence; for all parts of the body, even the most minute, have a correspondence, as may be seen in the work, Heaven and Hell, where it is shown, under its proper article, that "there is a correspondence of all things of heaven with all things of man," n. 87-102; and concerning, the kidneys, n. 96, 97.) Unless it be known that there is such a correspondence, who could know why it is so often stated of Jehovah, or the Lord, in the Word, that He searches and tries the reins and the heart? (Concerning the correspondence of the kidneys, the ureters, and vesicles, see Arcana Coelestia 5380-5386.) The reason why to search the reins and the heart also signifies to explore the exteriors and interiors of man is, that truth is without, and good is within; and spiritual good, which in its essence is truth, and which is specifically signified by the reins, is exterior good: but celestial good, which is specifically signified by the heart, is interior good. (This is more evident from what is said and shown concerning, the spiritual kingdom and the celestial kingdom in the work, Heaven and Hell 20-26.)
167. And all [the churches] shall know that I am He that searcheth the reins and hearts signifies the acknowledgment of all who are of the church, that the Lord alone knows and explores the exteriors and interiors, and the things that are of faith and love. This is evident from the signification of "searching," as being, in reference to the Lord, that He alone knows and explores; also from the signification of "reins" as being the truths of faith and their purification from falsities (of which in what follows); also from the signification of "hearts," as being the goods of love. "Heart" signifies the good of love, because there are two things that rule in man, and from these is the whole life of his body, namely the heart and the lungs. And as all things in man's body correspond to the things that are in his mind, there are two things also that rule there, namely the will and the understanding. These two kingdoms of the mind correspond to the two kingdoms of the body, namely the will to the heart and its pulse, and the understanding to the lungs and their respiration. Without this correspondence the body could not live, not even a particle of it. As the heart corresponds to the will, so it corresponds to the good of love; and as the lungs correspond to the understanding, so they also correspond to the truths of faith. It is from this correspondence that "heart" signifies love, and "soul" signifies faith. It is from this that the expression "from the heart and soul" is so often used in the Word, by which is meant from love and faith. (As this correspondence is much treated of in the Arcana Coelestia, these things may be seen more fully explained there, namely, that "heart" in the Word signifies love; and because it signifies love, it also signifies the will, n. 2930, 3313, 7542, 8910, 9050, 9113, 10336. That the heart corresponds to the things that are of love with man, and the lungs to the things that are of faith with him, n. 3883-3896. That in heaven there is a pulse such as that of the heart, and a respiration such as that of the lungs, n. 3884, 3885, 3887. That the pulse of the heart there is in accordance with the state of love, and the respiration of the lungs in accord with the state of faith, n. 3886-3889. That the influx of the heart into the lungs is like the influx of good into truth, and like the influx of the will into the understanding; it is also according to the influx of love into faith, and there are like communications and conjunctions, n. 3884, 3887-3889, 9300, 9495. Of the influx of heaven into the heart and into the lungs, from experience, n. Arcana Coelestia 3884. That from this the correspondence in the Word, "from the heart and soul" signifies from love and faith, n. 2930, 9050. That the conjunction of man's spirit with his body is by means of the respiration of the lungs and the pulse of the heart, and that therefore when these cease man dies as to the body, but lives as to the spirit, see in the work on Heaven and Hell [n. 521]; and that when the pulse of the heart ceases the spirit is separated, because the heart corresponds to love, which is the vital heat, n. 447, in the same work. Many other things respecting this correspondence, see n. 95.) "Reins" signify the truths of faith, and their purification from falsities, because the purification of the blood is performed in the reins and "blood" in the Word signifies truth (as may be seen in Arcana Coelestia 4735 Arcana Coelestia 4735[1-15], 9127). The like is signified by the organ that purifies; and all purification from falsities is effected by truths. From this it is clear what is signified in the Word by the expression, that Jehovah, or the Lord, "searcheth the hearts and reins," namely, that He explores the truths of faith and the goods of love, and separates them from evils and falsities.
[2] This is signified by "reins" in the following places. In Jeremiah:
Jehovah Zebaoth, Judge of righteousness, trying the reins and the heart (Jeremiah 11:20).
In the same:
Thou hast proved 1them, yea, they have taken root; they grow, yea, they bring forth fruit: Thou art near in their mouth, and far from their reins. But thou, O Jehovah, Thou shalt see me, and shalt prove my heart (Jeremiah 12:2, 3).
"Near in the mouth and far from the reins" is truth in the memory only, and in some thought therefrom when man speaks, but not in the will and from that in act. Truth in the will and from that in the act is what separates and dissipates falsities. Truth in the will and from that in the act is willing and doing what a man knows and thinks to be true; such truth is what is especially meant by "reins."
[3] In the same:
I, Jehovah, search the heart, I prove the reins, even to give every man according to his ways, and according to the fruits of his works (97 [1-2]; and that "the fruit of works" are the goods that are of love, n. 98, 109, 116.)
[4] In the same:
Jehovah Zebaoth, that provest the righteous, that seest the reins, and the heart (Jeremiah 20:12).
And in David:
Establish Thou the righteous; for Thou that provest the hearts and the reins art a righteous God (Psalms 7:9);
"the righteous" are those who love to do what is true and good, their goods and truths are purified by the Lord, which is meant by "seeing" and by "proving the reins and the hearts."
In David:
Prove me, O Jehovah, and try me, explore my reins and my heart (Psalms 26:2).
Because truths are separated from falsities and goods from evils by means of temptations, it is said, "Try me." In the same:
My heart is in a ferment, and I am pricked in my reins, but I am foolish and know not (Psalms 73:21, 22).
The infestation of good by evil and of truth by falsity is described by these words. In the same:
Behold, thou desirest truth in the reins and in the hidden part thou makest wisdom known to me (Psalms 51:6).
Here there is another word in the original for "reins," that includes the separation both of falsities from truths and of evils from goods. This shows that the "reins" signify purification and separation.
[5] In the same:
I will bless Jehovah, who hath given me counsel; also my reins chastise me in the night (Heaven and Hell 126-140; and that "bone" means truth in the ultimate of order and in the contrary sense, falsity, Arcana Coelestia 3812, 5560, 5565, 6592, 8005.)
[6] As "the reins" signified truths purified from falsities, so:
In the sacrifices, the fats and reins alone were offered up (as may be seen in Arcana Coelestia 353, 5943, 6409, 10033. That the "reins" signify the truths of faith, examining, purifying, and rejecting from themselves falsities, is from correspondence; for each and every thing of the body corresponds, as can be seen in the work on Heaven and Hell, where this is shown in its chapter entitled, There is a Correspondence of all things of Heaven with all things of Man, n. 87-102; and on the Reins, n. 96, 97.) Unless it be known that there is such a correspondence, who could ever know why it is so often said of Jehovah or the Lord in the Word, that "He searcheth and proveth the reins and the heart?" (On the correspondence of the reins, of the ureters, and of the bladder, see further in Arcana Coelestia 5380-5386.) To "search the reins and the heart" signifies also to explore the exteriors and the interiors of man, because truth is without and good is within; and spiritual good, which in its essence is truth, and in particular is signified by the "reins," is exterior good; while celestial good which in particular is signified by the "heart," is interior good. (This can be seen more fully from what is shown respecting The Spiritual Kingdom and the Celestial Kingdom, in the work on Heaven and Hell 20-26.)
Footnotes:
1. The Hebrew instead of "proved" has "planted," as also found in Arcana Coelestia 348, 8918.
167. "Et cognoscent omnes (Ecclesiae) quod Ego sim scrutans renes et corda." - Quod significet cognitionem omnium qui ab ecclesia sunt, quod Dominus solus sciat et exploret exteriora et interiora, ac quae fidei et amoris sunt, constat ex significatione "scrutari", cum de Domino, quod sit quod solus sciat et exploret; ex significatione "renum", quod sint vera fidei et purificatio eorum a falsis (de qua sequitur); et ex significatione "cordium", quod sint bona amoris.
Quod "cor" significet bonum amoris, est quia duo sunt quae regnant in homine, ex quibus omnis vita corporis ejus, nempe cor et pulmo; et quia omnia quae in hominis corpore sunt, correspondent illis quae in ejus mente, et ibi duo quoque sunt quae regnant, nempe voluntas et intellectus. Haec bina regna mentis correspondent binis regnis corporis, nempe voluntas cordi et ejus pulsui, ac intellectus pulmoni et ejus respirationi; absque illa correspondentia corpus non vivit, ne quidem particula ejus. Quia cor correspondet voluntati, etiam correspondet bono amoris; et quia pulmo correspondet intellectui, etiam correspondet veris fidei. Ex hac correspondentia est quod "cor" significet amorem, et quod "anima" significet fidem. Inde est quod toties in Verbo dicatur "ex corde et anima", per quod intelligitur ex amore et fide.
(Sed quia de hac correspondentia multis actum est in Arcanis Caelestibus, videantur illa ibi plenius ostensa; nempe,
- Quod "cor" in Verbo significet amorem, et quia amorem quod etiam significet voluntatem, n. 2930, 3313, 7542, 8910, 9050, 9113, 10336.
Quod cor correspondeat illis quae amoris sunt apud hominem, et pulmo illis quae sunt fidei apud illum, n. 3883-3896.
Quod in caelo sit pulsus qualis cordis, et respiratio qualis pulmonis, n. 3884, 3885, 3887.
Quod pulsus cordis ibi sit secundum statum amoris, et respiratio pulmonis secundum statum fidei, n. 3886-3889.
Quod influxus cordis in pulmonem se habeat sicut influxus boni in verum, tum sicut influxus voluntatis in intellectum, ut et secundum influxum amoris in fidem, et quod similes communicationes et conjunctiones sint, n. 3884, 3887-3889, 9300, 1
9495. Influxus caeli in cor et in pulmonem ab experientia, n. 3884.
Quod ex illa correspondentia in Verbo ex corde et ex anima significet ex amore et fide, n. 2930, 9050.
Quod conjunctio spiritus hominis cum corpore ejus sit per respirationem pulmonis et per pulsum cordis; et quod ideo illis cessantibus homo moriatur quoad corpus, sed vivat quoad spiritum, in opere De Caelo et Inferno: et quod quando pulsus cordis cessat, spiritus separetur, ex causa quia cor correspondet amori, qui est calor vitalis, n. 447 ibi: plura de illa correspondentia (videantur ibi n. 95.)
Quod "renes" significent vera fidei et purificationem eorum a falsis, est quia purificatio sanguinis in renibus peragitur; et per "sanguinem" in Verbo significatur verum (videatur n. 4735, 9127) simile etiam per organum quod purificat, significatur: omnis etiam purificatio a falsis fit per vera. Inde patet quid significat in Verbo, quod Jehovah seu Dominus "scrutetur corda et renes", quod nempe exploret vera fidei et bona amoris, et separet illa a falsis et malis.
[2] Hoc significatur per "renes" in sequentibus locis:
- Apud Jeremiam,
"Jehovah Zebaoth judex justitiae probans renes et cor" (11:20 2
);
apud eundem,
" 3
Plantasti eos, etiam radicati sunt, pergunt, etiam faciunt fructum; propinquus Tu in ore eorum, et longinquus a renibus eorum: Jehovah, ... videbis me, et probabis cor meum" (12:2, 3);
"propinquus in ore et longinquus a renibus", est verum modo in memoria et inde in aliqua cogitatione cum homo loquitur, non autem in voluntate et inde in actu; verum in voluntate et inde in actu est quod separat et dissipat falsa; verum in voluntate et inde in actu est velle et facere quod homo scit et cogitat verum esse; hoc verum est quod in specie intelligitur per "renes."
[3] Apud eundem,
"Ego Jehovah scrutans cor et probans renes, et ad dandum cuivis juxta vias ejus, et juxta fructum operum ejus" (17:10);
"scrutari cor" est purificare bonum separando malum; "probare renes" est purificare verum separando falsum; ideo dicitur "ad dandum cuivis juxta vias ejus, et juxta fructum operum ejus"; "viae" sunt vera quae fidei, et "fructus operum" sunt bona quae amoris.
(Quod "via, sint vera quae fidei, videatur supra, n. 97; at quod "fructus operum" sint bona quae amoris, n. 98, 109, 116, ibi, )
[4] Apud eundem,
"Jehovah Zebaoth probans justum, Videns renes et cor" (20:12);
et apud Davidem,
"Confirma justum, nam qui probas corda et renes Deus justus" (Psalms 7:10 [B.A. 9]);
"justi" pro illis qui amant facere verum et bonum; horum vera et bona purificantur a Domino, quod intelligitur per quod "vides" et "probas renes et corda." Apud Davidem,
"Proba me Jehovah, et tenta me, explora renes meos et cor meum" (Psalms 26:2);
quia vera a falsis et bona a malis separantur per tentationes, ideo dicitur, "Tenta me." Apud eundem,
"Exacerbatur cor meum, et renibus meis exacuo me; sed ego stolidus nec cognosco" (Psalms 73:21, 22);
infestatio boni a malo, et veri a falso, describitur per illa verba.
Apud eundem,
"Ecce veritatem desideras in renibus, et in occulto sapientiam notam facis mihi" (Psalms 51:8 [B.A. 6]);
hic "renes" alia voce in lingua originali exprimuntur, quae involvit tam separationem falsorum a veris quam malorum a bonis; inde patet quod per "renes" purificatio et separatio significetur.
[5] Apud eundem,
"Benedicam Jehovae qui consuluit mihi, etiam noctibus castigant me renes mei" (Psalms 16:7);
"noctes" significant statum hominis quando falsa exsurgunt; pugna tunc verorum cum illis significatur per "castigant me renes." Apud eundem,
"Etiam tenebrae non faciunt tenebras prae te, sed nox sicut dies lucida est, sicut tenebrae ita lux; Tu enim possides renes meos, ... non latuit Te os meum cum factus sum in occulto" (Psalms 139:12, 13, 15);
"tenebrae" sunt falsa, et "lux" sunt vera; "possidere renes" est scire falsa et vera apud hominem; inde dicitur "non latuit Te os meum cum factus sum in occulto", per quod significatur quod non latuerit aliquod falsum quod factum est.
(Quod "tenebrae" sint falsa, et "lux" sint vera, videatur in opere De Caelo et Inferno 126-140; et quod "os" sit verum in ultimo ordinis, et in opposito sensu falsum, in Arcanis Caelestibus, n. 3812, 5560, 4
[6] Quoniam "renes" significabant vera purificata a falsis, ideo
In sacrificiis adolebantur solum adipes et renes (videatur Exodus 29:13; Leviticus 3:4, 10, 15; 4:9: et alibi);
quod solum adipes et renes adolerentur super altari, erat causa, quia "adipes" significabant bona amoris, et "renes" vera fidei.
(Quod "adipes" seu "pinguedines" significent bona amoris, videatur n. 353, 5943, 6409, 10033.
Quod "renes" significent vera fidei lustrantia, purificantia, et a se rejicientia falsa, est ex correspondentia; nam omnia et singula corporis correspondent, ut constare potest in opere De Caelo et Inferno, ubi in suo articulo ostenditur Quod Correspondentia sit omnium Caeli cum omnibus Nominis, n. 87-102; et ibi de Renibus, n. 96, 97,) Quis usquam sciret, nisi sciat quod talis correspondentia sit, cur toties in Verbo dicatur de Jehovah seu Domino, quod sit "scrutans et Probans renes et cor?" (Praeterea de Correspondentia Renum, Ureterum et Vesiculae, videatur in Arcanis Caelestibus, n. 5380-5386.) Quod "scrutari renes et corda" etiam significet explorare exteriora et interiora hominis, est quia verum est extra et bonum est intra; ac bonum spirituale, quod in sua essentia est verum, et in specie per "renes" significatur, est bonum exterius; bonum autem caeleste, quod in specie per "cor" significatur, est bonum interius. (Hoc melius constare potest ex illis quae de Regno Spirituali et de Regno Caelesti in opere De Caelo et Inferno 20-26, ostensa sunt.)
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.