----中文待译----
193.I will come on thee as a thief. That this signifies an unexpected time of death, when all knowledges procured from the Word which have not acquired spiritual life will be taken away, is evident from the signification of I will come as a thief, when it is said of those who are not wakeful, that is, who do not procure for themselves spiritual life, as being that all such knowledges will be taken away from them. The reason why an unexpected time of death is also signified by the same words is, that death comes unexpectedly, and yet man, after death, remains in that state of life to eternity which he had procured for himself in the world; therefore he must be wakeful. Because it is known but to few, that all knowledges (cognitiones) procured from the Word which have not acquired spiritual life are taken away, it is therefore expedient to say how this is effected. All the things that are in a man's spirit remain with him to eternity; but the things that are not there, after death, when he becomes a spirit, are dissipated. Those things remain in his spirit which he had thought from himself, consequently which, when he was alone, he had thought from his own love; for then his spirit thinks from itself, and not from the things in his bodily memory which do not make one with his love.
There are two states of man, one when he thinks from his spirit, and the other when he thinks from his bodily memory; if these two states do not make one, a man can think one thing with himself, and think and speak another thing with others.
[2] For example, a preacher who loves himself and the world above all things, and lightly esteems the Divine, so that he even denies it in heart, and consequently devises evils of every kind with the crafty and deceitful of the world, nevertheless, when he speaks with others, especially when he is preaching, can speak as it were from zeal for the Divine and for Divine truths, and indeed on such occasions he can think in like manner; but this is a state of his thought from the bodily memory, which is evidently separated from the state of his thought from the spirit; for when he is left alone he thinks against them. This is the state which remains with man after death, whereas the former does not remain, because it belongs to his body and not to his spirit. Wherefore, when he becomes a spirit, as is the case when he dies, all the knowledge, which he had acquired from the Word, and which do not agree with the life of the love of his spirit, he rejects; but the case is different with those who, when left to themselves, think justly concerning the Divine, concerning the Word and the truths of the church therefrom, and love them, so as to desire to live according to them. The thoughts in the spirit of such persons make one with their thoughts from the bodily memory, thus one with the knowledges of truth and good which they have obtained from the Word; and so far as they do so, so far those knowledges obtain spiritual life; for they are raised up by the Lord from the external or natural man into the internal or spiritual man, and constitute the life of the latter, that is, of the understanding and will. The truths in the internal man are those which live, because they are Divine, and hence man has life in his internal from them. That this is the case, I have known from much experience; if I were to adduce the whole of it, it would fill many pages (something concerning it may be seen in the work, Heaven and Hell 491-498, 499-511; and above, n. 114).
[3] From these considerations it is now evident what is meant in the spiritual sense by I will come on thee as a thief, namely, that after death all knowledges procured from the Word which have not acquired spiritual life will be taken away. The same is also meant in the Apocalypse, where it is said,
"Behold, I come as a thief. Blessed is he that watcheth and keepeth his garments, lest he walk naked" (16:15).
It is said as a thief, because evils and the falsities thence derived in the natural man take away and cast out the knowledges of truth and good which are therein from the Word; for the things which are not loved are cast out. There is in every man either the love of evil, and thence of falsity, or the love of good, and thence of truth; these two loves are opposed to each other, wherefore he who is in the one cannot be in the other;
"For no one can serve two masters," but will love the one and hate the other (Matthew 6:24).
[4] Because evils and falsities thence penetrate from the interior, and, as it were, break through the wall which is between the state of man's thought from the spirit and the state of his thought from the body, and cast out the knowledges of good and truth which have their abode outwardly in man, therefore those evils and falsities are what are meant by thieves. So also in the following passages. In Matthew:
"Lay not up treasures upon earth, but in heaven, where thieves do not break through nor steal" (Arcana Coelestia 1694, 4508, 10227; and that the internal spiritual man is in heaven, may be seen in The Doctrine of the New Jerusalem 36-50.)
[5] Again:
"Be wakeful, therefore, for ye know not what hour your Lord will come. Know this, that if the good man of the house had known in what hour the thief would come, he would have watched, and would not have suffered his house to be broken up" (The Doctrine of the New Jerusalem 143, 168).
[6] In Obadiah:
"If thieves come to thee, if destroyers by night, how wilt thou be cut off, will they not steal till they have enough?" (verse 5).
Here also falsities and evils are called thieves, and are said to steal; falsities are signified by thieves, and evils by destroyers by night; it is said by night, because night signifies a state in which there is neither love nor faith.
[7] In Joel:
"They shall run to and fro in the city; they shall run upon the wall, they shall climb up into the houses, they shall enter in at the windows like a thief" (Arcana Coelestia 402, 2449, 2712, 2943, 3216, 4492, 4493; that wall denotes the truth of doctrine protecting, n. 6419; that house denotes that part of the mind which is called the will, where good is, n. 2231, 2233, 2559, 3128, 5023, 6690, 7353, 7910, 7929, 9150; and that windows denote that part of the mind which is called the understanding, where truth is, n. 655, 658, 3391.) Hence it is evident what is signified by running on the wall, climbing up into the houses, and entering in at the windows like a thief.
[8] In Hosea:
"I healed Israel; then the iniquity of Ephraim was discovered, and the evils of Samaria; for they commit falsehood, and the thief cometh in, and the troop spreadeth itself without" (Arcana Coelestia 3969, 5354, 6222, 6234, 6238, 6267, 6296; that a lie denotes falsity from evil, n. 8908, 9248; that a troop denotes good casting out evil, and, in the opposite sense, evil casting out good, n. 3934, 3935, 6404, 6405.)
[9] These things are adduced, in order that it may be known that a thief in the Word signifies falsity laying waste, that is, taking away and destroying truth. It was shown above that after death all knowledges of truth and good from the Word, which have not been used to acquire spiritual life, are taken away, consequently from those who have not become spiritual by knowledges from the Word. The same thing is also signified by many passages in the historical parts of the Word; still no one can see this, unless he is acquainted with the spiritual sense of the Word. This is signified by the sons of Israel borrowing from the Egyptians vessels of gold, and vessels of silver, and garments, and thus taking them away as it were by theft; concerning which it is thus written in Moses:
They were commanded to borrow "of the Egyptians vessels of gold, and vessels of silver, and raiment. And Jehovah gave the people favour in the eyes of the Egyptians, so that they lent unto them; and thus they spoiled the Egyptians" (Exodus 12:35, 36).
By the Egyptians are represented those who are merely natural, although they possess many knowledges (cognitiones); by the sons of Israel those who are spiritual; by vessels of silver and of gold, and also by raiment, are signified the knowledges (cognitiones) of truth and good which those who are spiritual apply to good, but which the natural apply to evil and thus destroy.
Similar things are signified by the nations being given up to the curse, and at the same time all things pertaining to them being either burnt with fire or pulled down, which are frequently treated of in the book of Joshua, and in the books of Samuel and of the Kings; for the nations of the land of Canaan represented those who are in evils and falsities, and the sons of Israel those who are in truths and goods.
[10] That the knowledges of good and truth derived from the Word are to be taken away from those who have not procured for themselves spiritual life, is also meant in the Lord's parables concerning the talents and pounds, given to the servants, with which to trade and make gain, and concerning the servant who traded not and gained nothing; of this one it is thus said:
To him who hid his talent in the earth, the lord said, Thou wicked and slothful servant, thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. Take therefore the talent from him, and give it unto him that hath ten talents. For unto every one that hath shall be given, and he shall have abundance; but from him that hath not shall be taken away that which he hath, and cast the useless servant into outer darkness (Matthew 25:14-30).
And in another place:
He came who had received one pound saying, "Lord, behold, here is thy pound, which I have kept laid up in a napkin." The Lord said, "Wherefore then gavest thou not my money into the bank, that at my coming I might have required mine own with usury? And he said, Take from him the pound, and give it to him that hath ten pounds. I say unto you, That unto every one that hath shall be given; but from him that hath not, even that he hath shall be taken away from him" (Luke 19:13-26).
In these passages, talents, pounds, and money signify knowledges of truth and good from the Word. To trade with these, to gain by them, to give them to the exchangers, or into the bank, signifies, to procure to themselves spiritual life and intelligence by them; putting them away in the earth, and in a napkin, signifies that they are only in the memory of the natural man; of these it is therefore said that what they have shall be taken away from them, according to what has been explained in the beginning of this article.
[11] This is the case with all in the other life who have procured to themselves knowledges from the Word, and have not committed them to life, but only to memory. Those who have knowledges from the Word in the memory only, however numerous such knowledges may be, and have not committed them to life, remain still natural as before. To commit to life knowledges from the Word is to think from them when man, left to himself, thinks from his spirit, and to will them and do them; for this is to love truths because they are truths; and those who thus act, are those who become spiritual by means of knowledges from the Word.
193. I will come on thee as a thief, signifies the unexpected time of death, when all the knowledges procured from the Word that have not acquired spiritual life will be taken away. This is evident from the signification of "coming as a thief," when said of those who are not wakeful, that is, who are not acquiring for themselves spiritual life, as being that all the knowledges acquired from the Word that have not acquired spiritual life will be taken away from them. These words signify also the unexpected time of death, because death comes unexpectedly, and after death man remains to eternity in the state of that life which he acquired for himself in the world; for this reason man must be wakeful. As it is known to few that all the knowledges gained from the Word that have not acquired spiritual life are taken away, it is necessary to explain how this is done. All things that are in man's spirit remain with him to eternity; but the things that are not in man's spirit, after death, when he becomes a spirit, are dissipated. Those things remain in the spirit of man that he has thought from himself, that is, the things that he has thought from his own love when he was alone, for his spirit then thinks from itself and not from the things in the memory of his body that do not make one with his love. There are two states of man, one when he thinks from his spirit, and the other when he thinks from the memory of his body; when these two states do not make one, man can think in one way by himself, and can think and speak in another way with others.
[2] Take a preacher, for instance, who loves himself and the world above all things, and cares nothing for the Divine, even so that he denies it in heart, and therefore schemes evils of every kind, in consort with the crafty and malignant of the world; and yet when he is speaking with others, especially when he is preaching, he may be able to speak as from zeal for the Divine, and for Divine truths, and even at such times may be able to think in like manner; but this state is a state of his thought from the memory of the body, and is evidently separated from the state of his thought from the spirit, since when left to himself he thinks contrary to these things. This is the state that remains with man after death, but the other state does not remain, because it belongs to his body and not to his spirit; consequently when he becomes a spirit, which takes place when he dies, all knowledges that he acquired for himself from the Word that do not agree with the life of his spirit's love, he casts away from him. But it is otherwise with those who, when left to themselves alone, think justly about the Divine, about the Word and the truths of the church therefrom, and who love truths even to the life, that is, so that they wish to live according to them.
The thoughts of these in their spirit make one with their thoughts from the memory of the body, thus they make one with the knowledges of truth and good which they have from the Word; and so far as these make one, these knowledges receive spiritual life, for they are elevated by the Lord from the external or natural man into the internal or spiritual man, and constitute the life, that is, the understanding and will, of the spiritual man. Truths, in the spiritual man, are living truths, because they are Divine, and from these man has life there. That this is so it has been granted me to know from much experience; if I were to adduce it all it would fill many pages. (Something may be seen in The work on Heaven and Hell 491-498, 499-511; and above, n. 114.)
[3] From this it can now be seen what is meant in the spiritual sense by "I will come on thee as a thief," namely, that after death all knowledges procured from the Word that have not acquired spiritual life will be taken away. The same is meant by the following in Revelation:
Behold I come as a thief; blessed is he that is wakeful, and keepeth his garments, lest he walk naked (Revelation 16:15);
it is said "as a thief" because evils and falsities therefrom in the natural man take away and cast out the knowledges of truth and good that are there from the Word; for the things that are not loved are cast out. With man there is either the love of evil and of falsity therefrom, or the love of good and of truth therefrom. These two loves are opposite to one another; consequently he who is in one of them cannot be in the other, for "no one can serve two masters," without loving the one and hating the other (Matthew 6:24).
[4] Because evils and falsities therefrom penetrate from within, and break through as it were the wall that is between the state of man's thought from the spirit and the state of his thought from the body, and cast out the knowledges of truth and good that have their abode with man in his outward part, therefore such evils and falsities are what are meant by "thieves," also in the following passages.
In Matthew:
Lay not up for yourselves treasures upon the earth, but in heaven, where thieves do not dig through nor steal (Arcana Coelestia 1694, 4508, 10227; and that the internal spiritual man is in heaven, see The Doctrine of the New Jerusalem 36-50.)
[5] In the same:
Be wakeful, therefore, for ye know not at what hour your Lord will come. But know this, that if the master of the house knew in what hour the thief would come he would be wakeful, and would not suffer him to dig through his house (The Doctrine of the New Jerusalem 143, 168).
[6] In Obadiah:
If thieves come to thee, if robbers by night, how wilt thou be cut off! Will they not steal till they have enough? (Obadiah 1:5).
Here also falsities and evils are called "thieves," and are said to "steal;" falsities are "thieves," and evils are "robbers by night;" it is said "by night," because "night" signifies a state of no love and faith.
[7] In Joel:
They shall run to and fro in the city; they shall run upon the wall, they shall come up into the houses, they shall enter in through the windows like a thief (Arcana Coelestia 402, 2449, 2712, 2943, 3216, 4492, 4493; that "wall" is the truth of doctrine defending, n. 6419; that "house" is that part of the mind which is called the will, where good is, n. 2231, 2233, 2559, 3128, 5023, 6690, 7353, 7910, 7929, 9150; and "windows" that part of the mind which is called the understanding where truth is, n. 655, 658, 3391.) From this it is clear what is signified by "running upon the wall," "coming up into the houses," and "entering in through the windows like a thief."
[8] In Hosea:
I healed Israel, then the iniquity of Ephraim was discovered, and the evils of Samaria, for they made a lie, and the thief cometh in, and the troop spreadeth itself without (Arcana Coelestia 3969, 5354, 6222, 6234, 6238, 6267, 6296; that "a lie" is falsity from evil, n. 8908, 9248; that "a troop" is good casting out evil, and in a contrary sense, evil casting out good, n. 3934, 3935, 6404, 6405.)
[9] These things are adduced that it may be known what "a thief" in the Word signifies, namely, falsity vastating, that is, taking away and destroying truth. It was shown above, that after death all knowledges of truth and good from the Word that have not acquired spiritual life are taken away; consequently they are taken away from those who have not been made spiritual by knowledges from the Word. The same is signified by many other things in the historical parts of the Word; but this no one can see unless he knows the spiritual sense of the Word. This was signified by the sons of Israel's borrowing from the Egyptians gold, and silver, and garments, and thus taking them away as it were by theft, which is thus described in Moses:
It was commanded that they should borrow of the Egyptians vessels of silver, and vessels of gold, and raiment. And Jehovah gave the people grace in the eyes of the Egyptians, so that they lent to them; and thus they plundered the Egyptians (Exodus 12:35-36).
The "Egyptians" represented those who are merely natural and yet possess many knowledges. By "the sons of Israel" are meant those who are spiritual; "vessels of gold and of silver," and also "raiment," signify the knowledges of truth and good, which the spiritual apply to good, but which the natural apply to evil and thus destroy. That nations were given up to the curse, and at the same time all things with them were either burnt with fire or plundered, to which there is frequent reference in the book of Joshua, and in the books of Samuel and of the Kings, has a like signification; for the nations of the land of Canaan represented those who are in evils and falsities, and the sons of Israel those who are in truths and goods.
[10] That the knowledges of truth and good from the Word will be taken away from those who have not acquired spiritual life for themselves, is also meant in the Lord's parables respecting the talents and pounds given to the servants that they might trade and make gain, and respecting the servant who traded not and gained nothing, of whom it is written in the parables:
Unto him who hid his talent in the earth his lord said, Thou wicked and slothful servant, thou oughtest to have put my silver to the bankers, in order that at my coming I might have received mine own with interest. Take therefore the talent from him, and give it unto him that hath the ten talents. For unto everyone that hath shall be given, that he may have abundance; but from him that hath not shall be taken away even that which he hath. And cast ye out the unprofitable servant into outer darkness (Matthew 25:14-30).
And in another place:
He came who had received the one pound, saying, Lord, behold, here is thy pound, which I kept laid up in a napkin. The lord said, Wherefore gavest not thou my money into the bank, that coming I might have regained mine own with interest. And He said, Take from him the pound, and give to him that hath ten pounds. I say unto you, To everyone that hath shall be given; but from him that hath not, even than which he hath shall be taken away from him (Luke 19:13-26).
Here "talents," "pounds," and "money," signify the knowledges of truth and good from the Word; "to trade," "to make gain," "to put it to the bankers," or "in the bank," signifies to acquire for oneself thereby spiritual life and intelligence; "hiding these in the earth" or "in a napkin" signifies in the memory of the natural man only; of such it is therefore said that from them should be taken away that which they have, according to what has been explained in the beginning of this article.
[11] This takes place with all in the other life who have acquired for themselves knowledges from the Word, and have not committed them to the life, but only to the memory. He who has knowledges from the Word in the memory only, even if they were thousands, if he has not committed them to the life, remains natural as before. Committing knowledges from the Word to the life is thinking from them, when one, left to himself, thinks from his spirit, and also willing them and doing them; for this is loving truths because they are truths; and those who do this are those who become spiritual by means of knowledges from the Word.
193. a. "Veniam super te tanquam fur." - Quod significet mortis tempus inopinatum quando eripientur omnes cognitiones comparatae ex Verbo quae non spiritualem vitam adeptae sunt, constat ex significatione "venire tanquam fur", cum de illis qui non vigilant, hoc est, qui non comparant sibi vitam spiritualem, quod sit quod auferrentur ab illis omnes cognitiones comparatae ex Verbo quae non spiritualem vitam adeptae sunt. Quod etiam per eadem verba significetur mortis tempus inopinatum, est quia mors venit inopinato, et usque homo post mortem manet in statu illius vitae in aeternum quam sibi in mundo comparavit; quapropter vigilabit. Quia paucis notum est quod omnes cognitiones comparatae ex Verbo, quae non spiritualem vitam adeptae sunt, eripiantur, ideo oportet dici quomodo hoc fit: - Omnia quae in spiritu hominis sunt, manent apud illum in aeternum; quae autem non in spiritu hominis sunt, illa post mortem, cum homo fit spiritus, dissipantur. Illa manent in spiritu hominis quae homo ex se, proinde illa quae, cum solus sibi fuit, ex suo amore cogitavit; tunc enim spiritus ejus cogitat ex se, et non ex illis quae in memoria corporis sui non unum faciunt cum amore suo. Sunt bini status hominis, unus cum cogitat ex suo spiritu, et alter cum cogitat ex memoria corporis sui; qui bini status si non unum faciunt, potest homo aliter cogitare secum, ac aliter cogitare et loqui cum aliis.
[2] Pro "exemplo sit praedicator qui se et mundum supra omnia amat, et Divinum nihili facit usque ut corde neget id, et consequenter machinatur omnis generis mala in consortio cum astutis et malitiosis mundi; is tamen quando cum aliis loquitur, imprimis quando praedicat, potest sicut ex zelo pro Divino ac pro Divinis veris loqui, immo iis horis similiter cogitare: sed hic status est status cogitationis ejus ex memoria corporis; qui quod separatus sit a statu cogitationis ex spiritu, patet, nam sibi soli relictus contra illa cogitat. Hic status est qui manet hominem post mortem; ille autem non manet, quia est corporis ejus et non spiritus ejus; quapropter cum is fit spiritus, quod fit cum moritur, omnes cognitiones quas sibi comparavit ex Verbo quae non concordant cum vita amoris spiritus ejus, rejicit a se. Aliter vero fit cum illis qui, cum solis sibi relicti sunt, cogitant juste de Divino, de Verbo, deque veris ecclesiae inde, et illa amant usque ad vitam, hoc est, ut velint vivere secundum illa. Horum cogitationes in spiritu unum faciunt cum illorum cogitationibus ex memoria corporis, ita unum cum cognitionibus veri et boni quae illis ex Verbo; et quantum unum faciunt, tantum cognitiones illae vitam spiritualem nanciscuntur, nam elevantur a Domino ab externo seu naturali homine in internum seu spiritualem, et faciunt hujus vitam, ita hujus intellectum et voluntatem. Vera ibi sunt quae vivunt, quia sunt Divina, et inde homo ibi ex illis. Quod res ita se habeat, ex multa experientia mihi scire datum est, quam omnem si adducerem, implerentur membranae, ut dicitur. (Aliquid videatur in opere De Caelo et Inferno 491-498, 499-511; et supra, n. 114.)
[3] Ex his nunc constare potest quid in sensu spirituali intelligitur per "Veniam super te sicut fur", quod nempe post mortem eripientur omnes cognitiones comparatae ex Verbo quae non spiritualem vitam adeptae sunt. Idem etiam intelligitur per haec in Apocalypsi'
"Ecce venio tanquam fur; beatus qui vigilat et servat vestimenta, ne nudus ambulet" (16:15):
"tanquam fur" dicitur, quia mala et inde falsa in naturali homine auferunt et ejiciunt cognitiones veri et boni quae ex Verbo ibi; nam quae non amantur, ejiciuntur. Est apud hominem vel amor mali et inde falsi, vel est amor boni et inde veri. Bini illi amores sibi oppositi sunt; quare qui in uno est non potest esse in altero,
nam "nemo potest servire duobus dominis", quin unum amet et alterum odio habeat (Matthaeus 6:24).
[4] Quoniam mala et inde falsa ab interiori penetrant, et quasi perfodiunt parietem qui est inter statum cogitationis hominis ex spiritu et statum cogitationis ejus ex corpore, ac ejiciunt cognitiones veri et boni quae exterius habitant apud hominem, ideo illa sunt quae intelliguntur per "fures", etiam in sequentibus:
- Apud Matthaeum,
"Reponite thesauros non in terra, .... sed in caelo, ubi fures non perfodiunt, nec furantur" (6:19, 20);
"thesauri" sunt cognitiones veri et boni: reponere illos "in caelo" est in spirituali homine, nam is in caelo est.
(Quod "thesauri" sint cognitiones veri et boni, videatur n. 1694, 4508, 10227; et quod internus spiritualis homo sit in caelo, in Doctrina Novae Hierosolymae, n. 36-50.)
[5] Apud eundem,
"Vigilate ergo, nescitis enim qua hora Dominus vester venturus est; illud cognoscite, si sciret Paterfamilias qua hora fur venturus est, vigilaret utique, et non sineret perfodere domum suam" (24:42, 43);
per hoc intelligitur, si sciret homo horam mortis suae, quod quidem praepararet se, at non ex amore veri et boni, sed ex timore inferni; et quicquid homo ex timore agit, hoc non manet apud illum, sed quod ex amore, quapropter jugiter se praeparabit (videatur Doctrina Novae Hierosolymae, n. 143, 168).
[6] Apud Obadiam,
"Si fures venerint tibi, si eversores noctu, quomodo excisus eris, nonne furabuntur quod illis satis?" (vers. 5);
hic etiam falsa et mala vocantur "fures", et dicuntur "furari"; falsa "fures", et mala "eversores noctu"; "noctu" dicitur, quia "nox" significat statum nullius amoris et fidei.
[7] Apud Joelem,
"In urbe discurrent, in muro current, in domos ascendent, per fenestras egredientur sicut fur" (2:9);
agitur ibi de vastatione ecclesiae per falsa ex malo; "urbs" et "murus" significant illa quae sunt doctrinae; "domus" et "fenestrae" illa quae sunt mentis quae recipit, "domus" illud mentis quod vocatur voluntas ubi bonum, et "fenestrae" illud mentis quod vocatur intellectus ubi verum.
(Quod "urbs" in Verbo sit doctrina, videatur n. 402, 1
2449, 2712, 2943, 3216, 4492, 4493; quod "murus" sit verum doctrinae tutans, n. 6419; quod "domus" sit illud mentis quod vocatur voluntas ubi bonum, n. 2
2231, 2233, 2559, 3128, 5023, 6690, 7353, 7910, 7919, 9150; et quod "fenestrae" sint illud mentis quod vocatur intellectus ubi verum, n. 655, 658, 3391.) Inde patet quid significatur per quod "in muro current, ac in domos ascendent, et per fenestras ingredientur sicut fur."
[8] Apud Hoscheam,
"Sanavi Israelem, tunc revelata est iniquitas Ephraimi, et mala Samariae, quia fecerunt mendacium, et fur venit, et diffundit se turma foras" (7:1);
"iniquitas Ephraimi" significat falsa intellectus, et "mala Samariae" mala voluntatis; "facere mendacium" est cogitare et velle falsum ex malo; "fur" est falsum auferens et dissipans verum, et "turma", quae se effundit, est malum ejiciens bonum.
(Quod "Ephraim" sit intellectuale talium quae ecclesiae, videatur n. 3
3969, 5354, 6222, 6234, 6238, 6267, 6296; quod "mendacium" sit falsum ex malo, n. 8908, 9248; quod "turma" sit bonum ejiciens malum, et in opposito sensu malum ejiciens bonum, n. 3934, 3935, 6404, 6405.)
[9] Haec allata sunt ut sciatur quid per "furem" in Verbo significatur, quod nempe falsum vastans, quod est falsum auferens et destruens verum. Ostensum est supra quod post mortem auferantur omnes cognitiones veri et boni ex Verbo quae non spiritualem vitam adeptae sunt; proinde illis qui non per cognitiones ex Verbo spirituales facti sunt: hoc idem etiam significatum est per plura in historicis Verbi, quod usque nemo videre potest nisi qui scit sensum spiritualem Verbi: hoc significatum est per quod filii Israelis mutuo acciperent ab Aegyptiis aurum, argentum, et vestes, et sic illa quasi furto auferrent, de quibus ita apud Mosen,
Mandatum est, ut mutuo acciperent "ab Aegyptiis vasa auri et vasa argenti et vestes: et Jehovah dedit gratiam in oculis Aegyptiorum, ut darent illis mutuo, atque ita eriperent Aegyptiis" (Exodus 12:35, 36);
per Aegyptios repraesentati sunt qui mere naturales sunt, et tamen multas cognitiones possident; per filios Israelis illi qui spirituales; per "vasa auri", "argenti" et quoque "vestes" significantur cognitiones veri et boni, quas spirituales applicant bono, sed naturales applicant malo et sic destruunt. Simile significatum est per quod gentes devotioni darentur, et simul omnia quae apud illas vel comburentur vel diriperentur, de quibus passim in Libro Josuae, inque Libris Samuelis et Regum; gentes enim Terrae Canaanis repraesentabant illos qui in malis et falsis sunt, et filii Israelis illos qui in veris et bonis.
[10] Quod auferrentur cognitiones veri et boni quae ex Verbo, illis qui non spiritualem vitam sibi compararunt, etiam intelligitur in parabolis Domini de Talentis et Minis datis Servis ut negotiarentur et lucrarentur, et de Servo qui non negotiatus est et nihil lucratus, de quo in parabolis ita,
Ei qui abscondidit talentum suum in terra, dixit Dominus, "Prave serve et piger, .... oportebat te exponere argentum meum mensariis, ut veniens receperim quod meum est cum foenore: tollite ergo ab eo (talentum), et date habenti decem talenta; nam habenti omni dabitur ut abundet; ab eo autem qui non habet, quod habet 4
auferetur; et servum inutilem ejicite in tenebras exteriores" (Matth. 25:14-30 5
);
et alibi,
Ille venit qui unam minam acceperat, dicens, "Domine, ecce mina tua, quam habui sepositam in sudario": dixit Dominus, "Quare non dedisti pecuniam meam ad mensam, ut Ego veniens illam cum foenore recepissem? Et dixit, Tollite ab eo minam, et date ei qui decem minas habet; .... dico vobis, Omni habenti dabitur, ei vero qui non habet, etiam quod habet 6
auferetur" (Luca 19:13-26);
"talenta", "minae" et "pecuniae" ibi significant cognitiones veri et boni ex Verbo; "negotiari", "lucrari", "dare illam mensariis" seu "ad mensam", significat vitam spiritualem et intelligentiam sibi per illas comparare; "reponere illa in terra" et "in sudario", significat solum in memoria naturalis hominis; de his itaque dicitur quod eis 7
auferentur quae habent, secundum illa quae in principio hujus articuli dicta sunt.
[11] Hoc fit omnibus in altera vita qui compararunt sibi cognitiones ex Verbo, et non vitae, sed solum memoriae, illas mandarunt; qui modo habet cognitiones ex Verbo in memoria, si vel forent ad millia, et non mandavit illas vitae, manet usque naturalis ut prius. Mandare cognitiones, quae ex Verbo, vitae, est cogitare ex illis, cum sibi relictus ex spiritu suo cogitat, ac velle illas et facere illas, hoc enim est amare vera quia vera sunt; et hi sunt qui per cognitiones ex Verbo spirituales fiunt.
Footnotes:
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