WH11.圣言的内义包含超越人类理解的无数事物（3085，3086节）。它们无法用语言来表达，也无法解释（1955节）。它们唯独为天使而存在，被他们所理解（167节）。圣言的内义包含天堂的奥秘，这些奥秘与主和祂在天上、地上的国有关（1-4，937节）。这些奥秘并未显明于字义（937，1502，2161节）。先知书中的许多事看似不连贯，然而在内义上却以一种优美的系列连贯在一起（7153，9022节）。在原文，哪怕一个词，甚至一点一画，都不可从圣言的字义中取走，否则会打断内义；因此，按照主的旨意，圣言直至一点一画都被保存得极其完整（7933节）。圣言的每一个部分都包含着无数事物（6617，6620，8920节）。每一个词也是（1869节）。主祷文及其每个细节都包含无数事物（6619节）。十诫也是；尽管十诫的外在意义只有一些无需启示，每个民族都知道的观念（8862，8899节）。在原文，圣言的一点一画都含有某种神圣之物，这一点通过天堂来说明，可参看《天堂与地狱》一书（260节），那里解释了主的话：
律法的一点一画也不能废去。马太福音5:18）
圣言，尤其预言部分会用两种方式来表达同一个事物；不过，一种涉及良善，一种涉及真理（683，707，2576，8339节）。良善和真理在圣言中奇妙地结合在一起，甚至到了惊人的程度，但这种结合或婚姻只显现给知道内义的人（10554节）。正因如此，圣言及其每个部分都有神性的婚姻和天堂的婚姻（683，793，801，2173，2516，2712，5138，7022节）。神性婚姻，即神性良善和神性真理的婚姻，因此就是在天堂的主，该婚姻在天堂唯独存在于祂里面（3004-3005，3009，4137，5194，5502，6343，7945，8339，9263，9314节）。耶稣表示神性良善，基督表示神性真理，二者一起表示天堂里的神性婚姻（3004，3005，3009节）。该婚姻，因而神性良善和神性真理方面的主，就在圣言内义的每个细节中（5502节）。在天堂和教会中，来自主的良善和真理的婚姻被称为天堂的婚姻（2508，2618，2803，3004，3211，3952，6179节）。因此，在这方面圣言可以说就是天堂（2173，10126节）。在圣言中，天堂被比作婚姻，因为良善和真理的婚姻就在其中（2758，3132，4434，4835节）。内义就是教会的纯正教义本身（9025，9430，10400节）。那些照内义理解圣言的人知道教会的真正教义本身，因为内义包含它（9025，9430，10400节）。圣言的内在是教会的内在，因而也是敬拜的内在（10460节）。圣言是对主之爱和对邻之仁的教义（3419，3420节）。
字义上的圣言就像云，圣言的荣耀在它的内义中（参看创世记18章序言，5922，6343节），那里解释了“主驾着天上的云降临，有荣耀”这句话。在圣言中，“云”表示字义上的圣言，“荣耀”表示内义上的圣言（参看创世记18章序言，以及4060，4391，5922，6343，6752，8106，8781，9430，10551，10574节）。字义中的事物与内义中的事物相比，就像一个抛光的光柱周围投射的粗糙投影；然而，这个光柱里面却有一个美丽的人的形像（1871节）。在灵界，那些只愿承认圣言字义的人表现为一个丑陋的老妇人，而那些同时愿意承认内义的人则表现为一个衣着华美的童女（1774节）。圣言整体上是天堂的一个形像，因为圣言是神性真理，神性真理构成天堂；天堂类似一个人，在这方面圣言可以说是一个人的形像（1871节）。天堂作为一个整体，类似一个人，可参看《天堂与地狱》一书（59-67节）；从主发出的神性构成天堂（HH126-140，200-212节）。圣言以一种美丽迷人的方式呈现在天使面前（1767，1768节）。字义就像身体，内义就像该身体的灵魂（8943节）。
因此，圣言的生命来自内义（1405，4857节）。圣言在内义上是纯洁的，但在字义上似乎不是这样（2362，2395节）。字义中的事物因内在事物而神圣（10126，10276节）。圣言的历史部分也有一种内义，但这内义在它们里面（4989节）。因此，和预言部分一样，圣言的历史部分也包含天堂的奥秘（755，1659，1709，2310，2333节）。天使并不觉得历史部分与历史有关，而是与教义有关，因为他们在属灵层面上感知它们（6884节）。对人类来说，包含在历史部分中的内在奥秘不如包含在预言部分中的那么明显，原因在于，心智专心并关注于历史部分（2176，6597节）。此外还说明了圣言内义的性质（1756，1984，2004，2663，3035，7089，10604，10614节），是通过对比来说明的（1873节）。
11. There are countless treasures hidden 1in the inner or spiritual meaning of the Word. In its inner meaning, the Word contains countless things that are beyond our grasp: 3085, 3086. They also cannot be put into words or explained: 1955. They are manifest only to angels and are understood only by them: 167. The inner meaning of the Word contains hidden treasures of heaven that have to do with the Lord and his kingdom in the heavens and on earth: 1, 2, 3, 4, 937. These treasures are not visible in the literal meaning: 937, 1502, 2161. Many of the things in the prophets that seem random come together coherently in a beautiful sequence in the inner meaning: 7153, 9022.
There is not a single word in the literal meaning of the Word—not even the smallest letter—that can be lost in the Word’s original language without causing a break in the inner meaning, so this is why, in the Lord’s divine providence, the Word has been so completely preserved, right down to the tip of every letter: 7933. There are countless things within the details of the Word (6617, 6620, 8920), and in every word (1869). There are countless things in the Lord’s Prayer and in its details (6619), and in the Ten Commandments, though their outer meaning contains things that were known to every people quite apart from any revelation 2(8862, 8902). There is something holy in the tip of every letter of the Word in its original language. See evidence of this presented in Heaven and Hell 260, where there is an explanation of the Lord’s words “Not one little letter or the tip of one letter will pass from the law” (Matthew 5:18).
[2] In the Word, especially in the prophetic books, there are what seem to be paired expressions of the same idea, but one refers to what is good and the other to what is true: 683, 707, 2516, 8339. Teachings about goodness and teachings about truth are wondrously joined to each other in the Word, but this joining is visible only to people who know about its inner meaning: 10554. Therefore in the Word as a whole and in its details there is a divine marriage and a heavenly marriage: 683, 793, 801, 2173, 2516, 2712, 5138, 7022. The divine marriage is the marriage of divine goodness and divine truth and is therefore the Lord in heaven, in whom alone this marriage exists there: 3004, 3005, 3009, 4137, 5194, 5502, 6343, 7945, 8339, 9263, 9314. “Jesus” means divine goodness and “Christ” means divine truth, and together they mean the divine marriage in heaven: 3004, 3005, 3009. This marriage is in the details of the Word in its inner meaning, so the Lord is there with his divine goodness and divine truth: 5502. What is called the heavenly marriage is the marriage of goodness and truth that comes from the Lord in heaven and in the church: 2508, 2618, 2803, 3004, 3211, 3952, 6179. So in this respect the Word is a kind of heaven: 2173, 10126. Heaven is compared to a marriage in the Word because of the marriage of goodness and truth there: 2758, 3132, 4434, 4835.
[3] The inner meaning contains the genuine teachings of the church: 9025, 9430, 10400. People who understand the Word in its inner meaning know the true teachings of the church, because the inner meaning contains them: 9025, 9430, 10400. The inner reality of the Word is also the inner reality of the church, as well as the inner reality of worship: 10460. The Word is a body of teaching focused on love for the Lord and caring about our neighbor: 3419, 3420.
[4] The Word in its literal meaning is like a cloud, while in its inner meaning it is glory (preface to Genesis 18, §§5922, 6343, in explanation of the statement that “the Lord is going to come in the clouds of heaven, with glory” [Matthew 24:30; Mark 13:26; Luke 21:27]). Further, “clouds” in the Word means the Word in its literal meaning, and “glory” means the Word in its inner meaning: preface to Genesis 18, §§4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10551, 10574. Compared to the contents of the inner meaning, the contents of the literal meaning are like the distorted images around a polished optical cylinder that actually present a beautiful image of a person on the cylinder: 31871. People in the spiritual world who want and acknowledge only the literal meaning are represented by misshapen old women, while people who want and acknowledge the inner meaning as well are represented by beautifully dressed young women: 1774. The Word in its fullness is an image of heaven because the Word is divine truth, and divine truth is what makes heaven; and since heaven is like one individual, the Word is in this respect like an image of a person: 1871. Heaven, grasped as a single entity, reflects a single individual (Heaven and Hell 59–67), and divine truth emanating from the Lord is what makes heaven (Heaven and Hell 7–12, 126–140, 200–212). The inner meaning of the Word is presented to angels’ view in a beautiful and pleasing way: 1767, 1768. The literal meaning is like a body, and the inner meaning is like the soul of that body: 8943. The life of the Word therefore comes from its inner meaning: 1405, 4857. The Word is pure in its inner meaning, although it does not seem to be so in its literal meaning: 2362, 2395. The contents of the literal meaning are holy as a result of their inner meaning: 10126, 10276.
[5] There is also an inner meaning in the historical books of the Word, but it is deep within them: 4989. So just like the prophetic books, the historical books contain hidden treasures of heaven: 755, 1659, 1709, 2310, 2333. Angels take them not as historical information but as doctrinal teachings, because they take them spiritually: 6884. The deep treasures in the historical books are less visible to us than are the ones in the prophetic books because our minds get caught up in focusing on and pondering about historical matters: 2176, 6597. Further discussion of the nature of the inner meaning of the Word (1756, 1984, 2004, 2663, 3035, 7089, 10604, 10614), illustrated with an example (1873).
Footnotes:
1. On the phrase “treasures hidden,” see note 1 in New Jerusalem 260. The phrase is amplified farther on in the paragraph, becoming “hidden treasures of heaven” (Arcana Coeli), an obvious allusion to Arcana Coelestia, the title of the work here being cited, which has essentially the same meaning. (That title is translated as Secrets of Heaven in this edition.) [GFD]
2. Several times in his theological writings Swedenborg responds to a position advanced by Deistic writers, who claimed that the laws given in the Ten Commandments were common knowledge and that no revelation was required in order for humans to know them. He summarizes their position in one of the passages cited here, Secrets of Heaven 8862:2: “Anyone can see that these commandments are such that people everywhere on earth already knew them. . . . Clearly, then, the Israelite nation could have known them by earthly-level illumination alone.” (On earthly light, see note 5 in Last Judgment 39.) One example of this viewpoint is the stance taken by Edward Herbert, first Baron Herbert of Cherbury (1583–1648), who is widely regarded as the father of English Deism. He argued that God had established certain “Common Notions,” which are fundamental truths necessary for human flourishing and salvation, and are intuitively accessible to all human beings in full possession of their natural faculties, without any need for revelation. Cherbury saw the Ten Commandments as included among the “Common Notions” because “their injunctions are implicit in every kind of law and religion” (Herbert of Cherbury [1633] 1992, 312). Swedenborg’s primary response to claims like these is that, however rational and sensible the Ten Commandments may be, they still needed to be revealed in a miraculous manner in order that it could be established that they are not merely human laws, but divine laws; and that “breaking them is not only harmful to our fellow citizens and communities but is also a sin against God” (Life 53). (On this theme, see also Revelation Unveiled 529; Marriage Love 351; True Christianity 282, 444; Revelation Explained [= Swedenborg 1994–1997a] §902:6.) Another reason Swedenborg gives, which is implied in the present passage, is that in addition the plain literal meaning prescribing or proscribing various outward behaviors, the Ten Commandments have a deeper internal meaning relating spiritual life. They therefore go beyond the ordinary laws humans can grasp on their own, having a spiritual dimension thus containing a revelation that transcends mere earthly knowledge. (See Secrets of Heaven 2609.) [DNG, SS, LSW]
3. On this cylindrical device, see note 5 in New Jerusalem 260. [Editors]
11. In the internal or spiritual sense of the Word innumerable things are hidden.
The Word in its internal sense contains many things which surpass human comprehension: 3085-3086. They cannot be expressed in words, and cannot be explained: 1955. They exist solely for the angels, and are understood by them: 167. The internal sense of the Word contains the hidden things of heaven, which have to do with the Lord and His kingdom in heaven and on earth: 1-4, 937. Those hidden things do not appear in the literal sense: 937, 1502, 2161. Many other things in the writings of the prophets, which appear as if randomly scattered, in the internal sense fit together continuously in a beautiful 1sequence: 7153, 9022. In its original language not a single word, not even a single jot, can be missing from the literal meaning without interruption of the internal sense; and for that very reason the Word, out of the Lord's divine providence, has been preserved so completely, down to the last tittle: 7933. There are innumerable things in each individual part of the Word: 6617, 6620, 8920. And in each and every phrase: 1869. Countless things are contained in the Lord's Prayer and in its individual petitions: 6619. And in the Ten Commandments; though in the external sense of these there are some ideas which are known to every nation without revelation: 8862, 8899. In every tiny little tittle of a letter of the Word in its original language there is something holy, revealed from Heaven, this may be seen in the work Heaven and Hell 260, where the words of the Lord are explained, that Not one jot or tittle shall be lost from the Law; Matthew 5:18.
Particularly in the prophetical part of the Word there are two expressions of the same thing, as it were, but one refers to what is good and the other to what is true: 683, 707, 2576, 8339. In the Word things relating to what is good and what is true are married together, to an amazing degree, but that marriage is evident only to one who is acquainted with the internal sense: 10554. So, in the Word and in its individual parts there are divine marriage and heavenly marriage: 683, 793, 801, 2173, 2516, 2712, 5138, 7022. Divine marriage, which is the marriage between divine good and divine truth, is thus the Lord in heaven, in whom alone that marriage exists there: 3004-3005, 3009, 4137, 5194, 5502, 6343, 7945, 8339, 9263, 9314. Through Jesus also there is signified divine good, and through Christ divine truth, and thus through both divine marriage in heaven is signified: 3004-3005, 3009. This marriage-and thus the Lord as regards divine good and divine truth-is in each individual part of the Word in its internal sense: 5502. The marriage of good and truth by the Lord in heaven and in the Church is what is called heavenly marriage: 2508, 2618, 2803, 3004, 3211, 3952, 6179. Thus in this respect the Word is heaven, so to speak: 2173, 10126. Heaven is likened to marriage in the Word from the marriage of good and truth there: 2758, 3132, 4434, 4835. The internal sense is itself the genuine doctrine of the Church: 9025, 9430, 10400. Those who understand the Word according to its internal sense know the true doctrine itself of the Church, because the internal sense contains that: 9025, 9430, 10400. The internal part of the Word is also the internal part of the Church, and so also of worship: 10460. The Word is the doctrine of love towards the Lord, and affectionate regard for your neighbour: 3419-3420.
The Word in its literal meaning is like a cloud, and its glory is in its internal sense-Preface to Genesis 18; also 5922, 6343-where there is explained that the Lord will come in the clouds of the sky with glory. Also 'cloud' in the Word signifies the Word in its literal sense, and 'glory' signifies the Word in its internal sense-Preface to Genesis 18: also 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10551, 10574. Things which are in the literal sense, compared to those in the internal sense, are like rough projections round a polished optical cylinder, from which nevertheless there exists in the cylinder a beautiful image of a man: 1871. Those who wish for and recognize only the literal sense are represented in the spiritual world as an ugly little old woman, while those who wish for and recognize at the same time the internal sense appear as a virgin finely clothed: 1774. The Word in all that it embraces is an image of heaven, because the Word is divine truth, and divine truth constitutes heaven, and heaven resembles one human, and in that respect The Word is an image of a human, as it were: 1871. That heaven in its total make-up resembles one human may be seen in the work Heaven and Hell 59-67. That divine truth proceeding from the Lord constitutes heaven, 126-140, 200-212. The Word is presented to the Angels in a beautiful and delightful way: 1767-1768. The literal sense is like a body, and the internal sense is like the soul of that body: 8943.
Consequently, life for the Word comes from its internal sense: 1405, 4857. The Word is pure in its internal sense, and it does not appear so in its literal sense: 2362, 2395. Things in the literal sense become holy from internal things: 10126, 10276. In the historical narratives of the Word also there is an internal sense, but within them: 4989. Thus the historical parts just as much as the prophetical parts contain hidden things of heaven: 755, 1659, 1709, 2310, 2333. The angels perceive these not in relation to history but in relation to doctrine, because they perceive them spiritually: 6884. The innermost hidden things in the historical narratives are less evident to humans than those in the prophetical parts for the simple reason that their minds are intent upon, and in contemplation of, the historical parts: 2176, 6597.
Moreover, the nature of the internal sense of the Word is shown: 1756, 1984, 2004, 2663, 3035, 7089, 10604, 10614, and it is illustrated by comparisons: 1873.
Footnotes:
1. In the end I can find no better word than 'beautiful' for Swedenborg's 'pulchra' here. I guess his thought is that the coherent sequence of ideas referred to is pleasing and satisfying, aesthetically and intellectually; hence, beautiful' which is the true classical meaning of the word anyway.
11. THERE ARE INNUMERABLE ARCANA IN THE INTERNAL OR SPIRITUAL SENSE OF THE WORD.
In the internal sense the Word contains countless things which surpass human comprehension, (3085, 3086), even things which are too great for words and incapable of being explained, (1965). These are apparent only to angels and are understood by them, (167). The internal sense of the Word contains arcana of heaven which relate to the Lord and to His kingdom in the heavens and on earth, (1-4, 937). Those arcana do not appear in the sense of the letter, (937, 1502, 2161). There are many things in the Prophets which appear as if unconnected, which, in the internal sense, have continuous coherence in a beautiful series, (7153, 9022). In its original language not a single word, nor even a single jot, can be taken away from the sense of the letter of the Word without an interruption to the internal sense. And, on that account, by the Lord's Divine Providence the Word has been preserved so very complete as to every tittle, (7933). There are countless things contained in every single part of the Word, (6617, 8920), and in every expression, (1689). Countless things are contained in the Lord's Prayer and in its every particular, (6619); and also in the precepts of the Decalogue, notwithstanding that in its external sense there are some things such as are known without revelation to every nation, (8862, 8902). There is something holy in every tittle of the Word in the original language, shown from heaven - as may be seen in 260, where the Lord's words are explained,
Not one jot or one tittle shall pass away from the law. Matthew 5:18.
In the Word, especially in the prophetical parts, there are two expressions as it were of the same thing, but one has relation to good, and the other to truth, (683, 707, 2516, 8339). Goods and truths are wonderfully conjoined in the Word, but that conjunction is manifest only to him who knows the internal sense, (10554). So it is that in the Word and in its every particular there is the Divine Marriage and a heavenly marriage, (683, 793, 801, 2173, 2516, 2712, 5138, 7022). The Divine Marriage, which is the marriage of Divine Good and Divine Truth, is thus the Lord in heaven, in Whom alone that marriage exists there, (3004, 3005, 3009, 5138, 5194, 5502, 6343, 7945, 8339, 9263, 9314). Again, by Jesus is meant the Divine Good, and by Christ the Divine Truth, and thus by both is signified the Divine Marriage in heaven, (3004, 3005, 3009). This marriage, and thus the Lord as to Divine Good and Divine Truth, is in every particular of the Word in its internal sense, (5502). The marriage of good and truth from the Lord in heaven and in the Church is what is called the heavenly marriage, (2508, 2618, 2803, 3004, 3211, 3952, 6179). Thus, in this respect, the Word is as it were heaven, (2173, 10126). Heaven is likened in the Word to a marriage by reason of the marriage of good and truth therein, (2758, 3132, 4434, 4835).
The internal sense is the genuine doctrine itself of the Church, (9025, 9430, 10400). They who understand the Word according to the internal sense, know the true doctrine itself of the Church, because the internal sense comprises it, (9025, 9430, 10400). Again, the internal of the Word is the internal of the Church, as it is' also the internal of worship, (10460). The Word is the doctrine of love to the Lord and of charity towards the neighbour, (3419, 3420).
In the letter the Word is as it were a cloud and the glory is in the internal sense, (Preface to Genesis 18, and 5922, 6343, where the words are explained, that the Lord would come in the clouds of heaven with glory. In the Word a cloud also means the Word in the sense of the letter, and glory the Word in the internal sense. (Preface to Genesis 18 and 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10551, 10574). Those things which are in the sense of the letter, compared with those in the internal sense, are like the rough projections placed around a polished optical cylinder from which nevertheless there is brought forth to view in the cylinder a beautiful representation of a man, (1871). In the spiritual world they who wish for and acknowledge only the sense of the letter, are represented by an ugly old woman. But they, who, at the same time wish for and acknowledge the internal sense, are represented by a virgin beautifully clothed, (1774). The Word in its whole complex is an image of heaven, for the Word is Divine Truth, and Divine Truth constitutes heaven; and heaven resembles one man, and in this respect the Word is as it were the image of a man, (187). (That heaven as a whole resembles one man may be seen in 59-67; and that the Divine Truth proceeding from the Lord makes heaven, 126-140, 200-212.) The Word is presented to the angels themselves in a beautiful and charming way, (1767, 1768). The sense of the letter is as it were the body, and the internal sense as it were the soul of that body, (8943). Hence, the life of the Word is from the internal sense, (1405, 4857). The Word is pure in the internal sense but it does not appear such in the sense of the letter, (2362, 2395). The things which are in the sense of the letter are holy from the internal things, (10126, 10728).
There is also an internal sense to the historical parts of the Word, but it is within them, (4989). Thus, equally with the prophetical, the historical parts of the Word contain arcana of heaven, (755, 1659, 1709, 2310, 2333). Angels do not perceive those parts as relating to history, but as to doctrine [dogmatice] because they perceive them spiritually, (6884). The interior arcana contained in the historical parts are less clear to man than those in the prophetical parts, the reason being that the mind is intent upon and paying attention to the things relating to history, (2176, 6597). The quality of the internal sense of the Word is again shown, (1756, 1984, 2004, 2663, 3035, 7089, 10604, 10614), and illustrated by comparisons, (1873).
11. In the internal or spiritual sense of the Word there are innumerable arcana. The Word in the internal sense contains innumerable things which exceed human comprehension (3085, 3086). It also contains things ineffable and inexplicable (1965). Which are manifest only to angels, and are understood by them (167). The internal sense of the Word contains arcana of heaven, which relate to the Lord and His kingdom in the heavens and on earth (1-4, 937). Those arcana do not appear in the sense of the letter (937, 1502, 2161). Many things in the writings of the prophets appear to be unconnected, which yet in the internal sense cohere without a break 1in a beautiful series (7153, 9022). Not a single word, 2nor even a single iota, in its original language, can be taken from the sense of the letter of the Word, without an interruption in the internal sense; and therefore, by the Divine Providence of the Lord, the Word is preserved so entire as to every point (7933). There are innumerable things in the particulars of the Word (6637, 8920). And in every word 2(1689). There are innumerable things contained in the Lord's prayer and in every particular part thereof (6619). And in the precepts of the Decalogue; in the external sense whereof, notwithstanding some things are such as are known to every nation without revelation (8867, 8900). In every tittle of the letter of the Word, in the original language, there is holiness, shown from heaven; see the work on Heaven and Hell (260), where these words of the Lord are explained:
Not one jot or one tittle shall pass from the law (Matthew 5:18).
In the Word, particularly in the prophetical parts, there are two expressions which seem to signify the same thing: but one has relation to good, and the other to truth (683, 707, 2516, 8339). In the Word goods and truths are conjoined in a wonderful manner, and such conjunction appears to him only who knows the internal sense (10554). And thus in the Word, and in every part thereof, there is a Divine marriage and a heavenly marriage (683, 793, 801, 2173, 2516, 2712, 5138, 7022). The Divine marriage is the marriage of Divine good and Divine truth, thus it is the Lord in heaven, in whom alone there is that marriage (3004, 3005, 3009, 4158, 5194, 5502, 6343, 7945, 8339, 9263, 9314). Jesus also signifies the Divine good, and Christ the Divine truth, and thus both signify the Divine marriage in heaven (3004, 3005, 3009). This marriage is in every particular part of the Word in its internal sense, and thus the Lord is therein as to the Divine good and the Divine truth (5502).
The marriage of good and truth from the Lord in heaven and in the church is called the heavenly marriage (2508, 2618, 2803, 3004, 3211, 3952, 6179). Therefore in this respect the Word is as it were heaven (2173, 10126). Heaven is compared in the Word to a marriage, on account of the marriage of good and truth therein (2758, 3132, 4434, 4834).
The internal sense is itself the genuine doctrine of the church (9025, 9430, 10401.) They who understand the Word according to the internal sense, know the true doctrine itself of the church, because the internal sense contains it (9025, 9430, 10401). The internal of the Word is also the internal of the church, as it is likewise the internal of worship (10460). The Word is the doctrine of love to the Lord, and of charity towards the neighbor (3419, 3420).
The Word in the literal sense is as a cloud, and in the internal sense it is glory (see the preface to Genesis 18 and 5922, 6343), where these words are explained: "The Lord shall come in the clouds of heaven with glory." "Clouds" also in the Word signify the Word in the sense of the letter, and glory the Word in its internal sense (see the preface of Genesis 18 and 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10551, 10574). Things contained in the literal sense, respectively to those which are in the internal sense, are like rude projections round a polished optical cylinder, from which nevertheless is exhibited in the cylinder a beautiful image of a man (1871). In the spiritual world they who desire and acknowledge only the sense of the letter of the Word, are represented by a deformed old woman; but they who desire and acknowledge the internal sense at the same time, are represented by a virgin beautifully clothed (1774). The Word in its whole complex is an image of heaven; for the Word is the Divine truth, and the Divine truth makes heaven, and heaven relates to one man, and therefore in this respect the Word is as it were an image of man (1871). Heaven in one complex resembles one man, may be seen in the work on Heaven and Hell (59-67). And the Divine truth proceeding 3from the Lord makes heaven (126-140, 200-212). The Word is represented before the angels under the most beautiful and agreeable forms (1767, 1768). The sense of the letter is as the body, and the internal sense as the soul of that body (8943). Hence the life of the Word is from the internal sense (1405, 4857). The Word is pure in the internal sense, but it does not appear so in the sense of the letter (2362, 2396). The things which are in the sense of the letter are holy from the internal contents (10126, 10728).
The historical parts of the Word also have an internal sense, but within them (4989). Thus the historical as well as the prophetical parts of the Word contain arcana of heaven (755, 1659, 1709, 2310, 2333). The angels do not perceive those parts historically, but dogmatically because spiritually (6884). The interior arcana contained in the historical parts are less evident to man than those contained in the prophetical parts, by reason that the mind is engaged in viewing and considering the historical transactions (2176, 6597).
The nature of the internal sense of the Word is further shown (1756, 1984, 2004, 2663, 3033, 7089, 10604, 10614). And illustrated by comparisons (1873).
Footnotes:
1. The phrase "without a break" is omitted by the translator, but is present in the Latin.
2. The translator uses "expression" rather than "word" here. However, the Latin is "vox."
3. The word "proceeding" is omitted by the translator, but is present in the Latin.
11. Quod in Sensu interno seu spirituali Verbi innumerabilia Arcana sint. Quod Verbum in Sensu interno innumerabilia contineat, qua captum humanum excedunt, 3085, 3086. Quod etiam ineffabilia et inexplicabilia, 1965. Quae solum sistuntur Angelis, et ab illis intelliguntur, 167. Quod Sensus internus Verbi contineat Arcana Caeli, quae concernunt Dominum ac Regnum Ipsius in Caelis et in Terris, 1-4, 937. Quod Arcana illa non appareant in Sensu literae, 937, 1502, 2161. Quod plura, quae apud Prophetas sunt, appareant sicut sparsa, quae in Sensu interno in pulchra serie continenter cohaerent, 7153, 9022. Quod non unica vox, ne quidem unica jotha in Lingua sua originali, abesse queat in Verbi Sensu literae absque interruptione in Sensu interno; et quod ideo ex divina Domini Providentia Verbum tam integrum conservatum sit ad omnem apicem, 7933. Quod innumerabilia insint singulis Verbi, 6637, 8920. Et unicuique voci, 1689. Quod innumerabilia sint in Oratione dominica, et in singulis ejus, 6619. Et in praeceptis Decalogi; in quorum tamen sensu externo aliqua talia sunt, quae nota sunt unicuique Genti absque Revelatione, 8862, 8902. Quod in quovis Corniculo literae Verbi in Lingua Originali sit sanctum, ostensum e Caelo, videatur in Opere de Caelo et Inferno 260, ubi explicantur Domini verba, quod non jotha unum et corniculum unum praeteribit de Lege, Matthaeus 5:18.
Quod in Verbo imprimis Prophetico sint binae expressiones sicut ejusdem rei, sed quod una se referat ad bonum et altera ad verum, 683, 707, 2516, 8339. Quod in Verbo bona et vera conjuncta sint mirabiliter, et quod illa conjunctio solum appareat ei qui scit Sensum Internum, 10554. Et sic quod in Verbo et in singulis ejus sit Conjugium divinum et Conjugium caeleste, 683, 793, 801, 2173, 2516, 2712, 5138, 7022. Conjugium divinum, quod est Conjugium divini Boni et divini Veri, ita Dominus in Caelo, in Quo Solo ibi id Conjugium, 3004, 3005, 3009, 4158, 5194, 5502, 6343, 7945, 8339, 9263, 9314. Quod per Jesum etiam significetur divinum Bonum, et per Christum divinum Verum, et sic per utrumque Conjugium divinum in Caelo, 3004, 3005, 3009. Quod hoc Conjugium sit in singulis Verbi in Sensu ejus interno, ita Dominus quoad divinum Bonum et divinum Verum, 5502. Quod Conjugium boni et veri a Domino in Caelo et in Ecclesia sit quod vocatur Conjugium caeleste, 2508, 2618, 2803, 3004, 3211, 3952, 6179. Ita quod in eo respectu Verbum sit quasi Coelum, 2173, 10126. Quod Caelum assimiletur Conjugio in Verbo ex Conjugio boni et veri ibi, 2758, 3132, 4434, 4834.
Quod Sensus internus sit ipsa genuina Doctrina Ecclesiae, 9025, 9430, 10401. Quod qui intelligunt Verbum secundum Sensum internum, illi sciant ipsam veram Doctrinam Ecclesiae, quia Sensus internus illam continet, 9025, 9430, 10400. Quod Internum Verbi etiam sit internum Ecclesiae, ut et internum Cultus, 10460. Quod Verbum sit Doctrina amoris in Dominum, et charitatis erga proximum, 3419, 3420. Quod Verbum in litera sit sicut Nubes, et quod in Sensu interno sit Gloria, Praefat: ad Genes. Cap: 18: et 5922, 6343; ubi explicatur, quod Dominus venturus sit in Nubibus Caeli cum Gloria. Quod etiam Nubes in Verbo significet Verbum in sensu literae, et Gloria Verbum in Sensu interno, Praef: ad Cap: 18: Genesis et 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10551, 10574. Quod illa, quae in Sensu literae sunt, ad illa qua in Sensu interno, se habeant sicut projectiones rudes circum Cylindrum opticum politum, ex quibus tamen in Cylindro sistitur pulchra imago hominis, 1871. Repraesentati in Mundo spirituali, qui solum Sensum literae volunt et agnoscunt, per Vetulam deformem, qui autem simul Sensum internum, per Virginem decore amictam, 1774. Quod Verbum in toto complexu sit imago Caeli, quia Verbum est divinum Verum, ac divinum Verum facit Caelum, et Caelum refert unum Hominem, et quod in eo respectu Verbum sit sicut imago Hominis, Arcana Coelestia 187 [NCBSP: 1871]. Quod Caelum in uno complexu referat unum Hominem, videatur in Opere de Caelo et Inferno 59-67. Et quod Divinum Verum procedens a Domino faciat Caelum, de Caelo et Inferno 126-140, 200-212. Quod Verbum pulchre et amaene sistatur coram Angelis, 1767, 1768. Quod Sensus literae sit quasi corpus, et quod Sensus internus sit quasi anima illius corporis, 8943. Quod inde Vita Verbo sit ex Sensu interno, 1405, 4857. Quod Verbum sit purum in Sensu interno, et quod ita non appareat in Sensu literae, 2362, 2395. Quod illa, qua in Sensu literae sunt, sancta sint ab Internis, 10126, 10728.
Quod in Historicis Verbi etiam sit Sensus internus, sed intus in illis, 4989. Ita quod Historica Verbi aeque ac Prophetica contineant Arcana caeli, 755, 1659, 1709, 2310, 2333. Quod Angeli non historice percipiant illa, sed dogmatice quia spiritualiter, 6884. Quod Arcana interiora, qua in Historicis sunt, minus pateant homini, quam in Propheticis, causa quia Mens in intentione ac intuitione de Historicis est, 2176, 6597.
Porro, qualis Sensus internus Verbi est, ostensum, 1756, 1984, 2004, 2663, 3033, 7089, 10604, 10614. Illustratum per comparationes, 1873.