Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

Eye for eye. That this signifies if they shall injure anything in the interior intellectual, is evident from the signification of "the eye," as being the understanding, here the interior understanding, the life of which is the life of faith. Man has an exterior understanding, and an interior understanding. The exterior understanding is where the thought is that comes to perception; but the interior understanding is where the thought is that does not come to perception; nevertheless it does come to the perception of angels. This latter understanding is that which is enlightened by the Lord when man receives faith, for it is in the light of heaven, and in it is the spiritual life of man, which is not so manifest to him in the world, but is manifest in the other life, when the man becomes an angel among the angels in heaven. Meanwhile this life lies hidden within the thought of the exterior understanding, and produces therein a holy and reverent feeling for the Lord, for love and faith in Him, for the Word, and for all other things of the church. The reason why "the eye" denotes the understanding, is that the eye corresponds to the understanding, for the understanding sees by virtue of the light of heaven, but the eye by virtue of the light of the world. Those things which the former eye or understanding sees are spiritual, and the field of its view is the memory-knowledge in man's memory. But the things which the external eye sees are earthly, and the field of its view is everything that appears in the world. That in the spiritual sense "the eye" denotes the understanding, and also faith, is because faith makes the life of the interior understanding (see n. 2701, 4403-4421, 4523-4534). [2] He who does not know that the understanding is meant in the Word by "the eye," cannot know what is signified by what the Lord spoke concerning the eye in the Evangelists, as by these words: If thy right eye causeth thee to stumble, pluck it out; it is good for thee to enter into the kingdom of God with one eye, rather than having two eyes to be cast into the Gehenna of fire (Mark 9:47; Matt. 5:29). Everyone knows that the eye is not to be plucked out, though it cause one to stumble, and that no one enters into the kingdom of God with one eye; but by "the right eye" is signified falsity of faith concerning the Lord, and this is what is to be plucked out. Again: The light of the body is the eye; if therefore thine eye be simple, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be darkened. If therefore the light that is in thee be darkness, how great is the darkness (Matt. 6:22, 23; Luke 11:34). Neither in this passage is the eye meant by "eye," but the understanding of the truth of faith. Hence the eye is called "the light of the body," and it is said, "if the light that is in thee be darkness, how great is the darkness," for in the spiritual sense "darkness" denotes falsities of faith (n. 1839, 1860, 4418, 4531, 7688, 7711). [3] And again: Why beholdest thou the mote that is in thy brother's eye, but understandest not the beam that is in thine own eye? (Matt. 7:3-5). "To behold a mote in the eye of a brother" denotes something erroneous in respect to the understanding of truth; and "the beam in one's own eye" denotes the huge evil of falsity; for in the internal sense "wood" denotes good, and in the opposite sense evil (n. 643, 2784, 2812, 3720, 8354). Moreover in the other life good is represented by a beam; and therefore those who feign good in themselves seem to carry a beam, and thus go safely. Without this signification of "the eye," and of "a beam," what could be meant by "seeing a beam in the eye?" If it is not known that in the Word "the eye" denotes the understanding of truth, which is faith, neither can it be known what is involved in what the Lord did when He healed a blind man, that is, when "He spat on the ground and made clay of the spittle, and said unto him, Wash thee in the pool of Siloam" (John 9:6, 7). As the Lord's miracles, like all Divine miracles, involved those things which are of the Lord's kingdom and church (n. 7337, 8364), so also does this.

Tooth for tooth. That this signifies if anything in the exterior intellectual, is evident from the signification of "a tooth," as being the exterior intellectual, and therefore natural truth, for this makes the life of this understanding. That "the teeth" have this signification is because they grind like a mill, and thus prepare, the food which is to nourish the body; here the food which is to nourish the soul. The food which nourishes the soul is intelligence and wisdom. This is first received, ground, and prepared by means of the knowledges of truth and good in the natural. (That it is intelligence and wisdom which is called "spiritual and celestial food," see n. 56-58, 680, 1480, 4792, 5147, 5293, 5340, 5342, 5576, 5579, 5915, 8562, 9003.) From this it is plain whence it is that "the teeth" signify the exterior understanding. What the exterior understanding is can be seen from what was shown just above (n. 9051) concerning the interior understanding. [2] That "the teeth" signify natural truth, which belongs to the exterior understanding, and in the opposite sense the falsity which destroys this truth, is evident from the following passages in the Word. That they signify natural truth, in Moses: His eyes shall be redder than wine, and his teeth whiter than milk (Gen. 49:12). Here also both "eyes" and "teeth" are mentioned together. The subject treated of is Judah, by whom is meant the Lord as to the Divine celestial (n. 6363); "the eyes" signify the Divine intellectual of the Lord (n. 6379); and "the teeth," His Divine natural (n. 6380), thus also the Divine truth in the natural. [3] In Amos: I have given you emptiness of teeth in all your cities, and lack of bread in all your places (Amos. 4:6). "Emptiness of teeth" denotes scarcity of truth; and "lack of bread," scarcity of good. From all this it is evident what is meant by the "gnashing of teeth" among those who are in hell (Matt. 8:12; 13:42, 50; 22:13; 25:30; Luke 13:28), namely, the collision of falsities with the truths of faith. For as before said, "the teeth," in the opposite sense, signify the falsity which destroys truth; as in David: Arise, O Jehovah; save me, O my God; for Thou wilt smite all mine enemies on the jaw; Thou wilt break the teeth of the wicked (Ps. 3:7). "To break the teeth of the wicked" denotes to break the falsities by which they destroy truths. In the same: As to my soul I lie in the midst of lions, their teeth are spears and arrows, and their tongue a sharp sword (Ps. 57:4). "The teeth of lions" denote the falsities that destroy truths; "lions," falsities from evil in their power (n. 6367, 6369). [4] In the same: Destroy their teeth, O God, in their mouth; turn aside the grinders of the young lions (Ps. 58:6). In Joel: A nation is come up upon My land, strong, and without number; his teeth are the teeth of a lion, and he hath the grinders of a great lion. He hath reduced My vine to a waste; and My fig-tree into froth (Joel 1:6, 7). "Teeth" and "grinders" denote the falsities that destroy the truths of the church; a "vine" denotes the spiritual church (n. 1069, 5113, 6376); and a "fig-tree" its natural good (n. 217, 4231, 5113). That "teeth" have this signification is plain also from the fact that they are attributed to a nation which will lay waste. In John: The shapes of the locusts were like unto horses prepared for war; they had hair as the hair of women, and their teeth were as the teeth of lions (John 9:7, 8). "Locusts" denote those who are in external falsities (n. 7643), from which it is also evident that "teeth" denote falsities that destroy truths.

Hand for hand. That this signifies if anything of the power of spiritual truth was injured or extinguished by them, is evident from the signification of "hand," as being the power that is from truth (see n. 3091, 3387, 4931-4937, 6292, 6947, 7188, 7189, 7518, 7673, 8050, 8153, 8281); that it signifies the power which is from spiritual truth, see n. 5327, 5328, 7011.

Foot for foot. That this signifies if anything of the power of natural truth, is evident from the signification of "foot," as being the natural (see n. 2162, 3147, 3761, 3986, 4280, 4938-4952); that it signifies the power of natural truth see n. 5327, 5328.

Burning for burning. That this signifies if anything of the affection of love which is interiorly in the will, is evident from the signification of "burning," as being the injuring or extinction of the good of love. It is said "in the will," because the good which is of love is of the will, and the truth which is of faith is of the understanding (see n. 9050, 9051). That it signifies interiorly in the will, is because a "wound" (of which below) signifies the injury or extinction that belongs to love exteriorly in the will. For here, as in what precedes, the subject treated of is the injuries which are done in both the internal man and the external man, because the injuring of the interior understanding is signified by "the eye," and the injuring of the exterior understanding by "the tooth;" and the injuring of the power of truth of the internal man by "the hand," and the injuring of the power of the external man by "the foot;" as has been shown. Thus here the injuring of the will of the internal man is signified by "burning," and that of the external man by "wound." [2] Man has an internal will and an external will, as he has an internal and an external understanding (n. 9050, 9051). The internal will is where the internal understanding is, and the external will is where the external understanding is, because they must be conjoined. For where truth is, there is good; and where good is, there is truth; because truth without good is not truth, and good without truth is not good, for good is the being of truth, and truth is the coming-forth of good. The case is similar with the understanding and the will of man, for the understanding has been allotted to the reception of truth, and the will to the reception of good. Hence it is plain that when man is being regenerated, a new understanding is given him by the Lord by means of the truths of faith, and a new will by means of the good of charity; and that there must be both, and moreover that they must be conjoined, in order that man may be regenerated. [3] The reason why "burning" signifies the injuring of the good of love, is that by "fire" is signified love (n. 934, 2446, 4906, 5071, 5215, 6314, 6832, 6834, 6849, 7324, 7575, 7852), and the injuring of the good of love is concupiscence from the love of self (that this is called "burning," see n. 1297, 5215). Concupiscence is signified by "burning" also in Isaiah: Instead of spice there shall be rottenness; and instead of a girdle a rent; and instead of curls baldness; and instead of a gown a girding of sackcloth; burning instead of beauty (Isa. 3:24); speaking of the daughter of Zion, by whom is signified the celestial church, that is, the church which is in love to the Lord; "burning" here denotes the evil of concupiscence from the love of self. [4] He who does not know that there is an internal sense in the Word, believes that the proud ornaments of the daughters of Zion, mentioned in that chapter (verses 16-24), signify such ornaments, and that on account of such ornaments among the daughters of Zion, the Jewish and Israelitish people were punished and fell by the sword, as is said in the same chapter (verses 25, 26); but the case is very different. The spiritual and celestial things of that church are signified by those ornaments. That by "the daughter of Zion" is not meant in the Word any daughter of Zion, can be seen by everyone who reads the Word, provided he consults and considers the passages in the prophets where mention is made of "Zion" and of "the daughter of Zion," from which he will see that "the daughter of Zion" denotes the church.

Wound for wound. That this signifies if anything of the affection of love which is exteriorly in the will, is evident from the signification of "wound," as being the injuring of the affection which is of love; and because it is of love, it is of the will, for love is of the will. The reason why it is of the exterior will, is that by "burning" is signified the injuring of the affection which is interiorly in the will (of which just above, n. 9055). In the Word a distinction is made between "wound" and "blow," "wound" being predicated of the injuring of good, and "blow" of the injuring of truth, as in Isaiah: From the sole of the foot even unto the head there is no soundness in it; but wound, and bruise, and fresh blow; they have not been pressed out, nor bound up, nor mollified with oil (Isa. 1:6); where "wound" is predicated of destroyed good, and "blow" of destroyed truth.

Blow for blow. That this signifies if anything of affection in the intellectual be extinguished or injured, is evident from the signification of "a blow," as being the extinction or injuring of affection in the intellectual, that is, of the affection of truth. In the original tongue "blow" is expressed by a term which signifies the black and blue from a collection of blood or of bloody matter, and in the internal sense "blood" denotes the truth of faith from the good of love, and in the opposite sense, truth falsified and profaned (see n. 4735, 6978, 7317, 7326); consequently "blow for blow" denotes truth injured or extinguished. This is also signified by the "blows" (or "plagues") in Revelation 9:20; 11:6; 15:1, 6, 8; 16:21; 18:8; also in Jeremiah 30:12, 14, 17; 50:13; in Zechariah 14:12-15; in David, Ps. 38:5; and in Luke 10:30-35, in the parable of him that fell among thieves, who inflicted blows on him and left him half dead; and it is said that a Samaritan "bound up his blows," pouring in oil and wine, and set him on his own beast, and brought him to an inn. [2] He who understands the internal sense of the Word is able to know why it was said by the Lord that the Samaritan "bound up the blows, poured in oil and wine, and set him on his own beast." For by "the Samaritan" in the internal sense is meant one who is in the affection of truth, by "binding up the blows" is signified the healing of this affection when injured, by "pouring in oil and wine" is signified the good of love and the good of faith, and by "setting him on his own beast" is signified uplifting him by virtue of his own intellectual. Thus by these words is described charity toward the neighbor; naturally for man in the world, and spiritually for the angels in heaven; naturally in the sense of the letter, and spiritually in the internal sense. The reason why a "Samaritan" denotes one who is in the affection of truth, is that "Samaritan" in the Word signifies this affection (that "oil" denotes the good of love, see n. 886, 3728, 4582; also that "wine" denotes the good of faith, n. 1798, 6377; and that "a beast of burden" denotes the intellectual, n. 2761, 2762, 2781, 3217, 5321, 5741, 6125, 6401, 6534, 7024, 8146, 8148). In this manner spoke the Lord; but few apprehend this, for they believe that such things were said merely for the sake of giving the parable the connection of a narrative; but in this case they would not be words from the Divine. All words from the Divine have within them such things as belong to the Lord, heaven, and the church, and this is the case in every jot (see above, n. 9049).

And when a man shall smite the eye of his manservant. That this signifies if the internal man shall injure the truth of faith in the external man, is evident from the signification of "smiting," as being to injure (as above); from the signification of "man" [vir], here a man of the sons of Israel, as being one who is of the church and consequently is in spiritual truth, which is the truth of faith (see n. 9034), thus the internal man, for the truth of faith is in the internal man and makes its life, which is called spiritual life-it is said "the internal man" on account of its relation to the external man, which is signified by "manservant;" from the signification of "the eye," as being the interior intellectual, and therefore the truth of faith (n. 9051); and from the signification of "manservant," as being the memory-truth which is in the external man (n. 1895, 2567, 3835, 3849, 8993, 8994), thus also the external or natural man (n. 5305, 7998, 8974). In the sense of the letter it is said "a man" and his "servant," and thus there are meant two persons; but in the internal sense, in which "man" denotes the internal man, and "servant" the external man, they are in one person. The reason is that in the internal sense no attention is paid to persons, but only to things (n. 5225, 5287, 5434, 8343, 8985, 9007).

Or the eye of his maidservant. That this signifies or if he shall injure the affection of truth therein, is evident from the signification of "the eye," as being the intellectual, and consequently the truth of faith (as just above, n. 9058); and from the signification of a "maidservant," as being the affection of natural truth (n. 2567, 3835, 3849, 8993).

And shall destroy it. That this signifies so as to extinguish it, is evident from the signification of "destroying," when the subject treated of is the truth of faith, which is signified by "the eye," as being to extinguish.

He shall let him go free for his eye. That this signifies that it can no longer serve the internal man, is evident from the signification of "letting go free," as being to dismiss from service; and from the signification of "for his eye," which he had destroyed in the manservant, as being on account of the truth of faith extinguished in the external or natural man; for "the eye" denotes the intellectual, and consequently the truth of faith (see n. 9058, 9059), "to destroy" denotes to extinguish (n. 9060), and a "manservant" denotes the external or natural man (n. 9058). How the case herein is cannot be known unless it is known how the case is with the internal man relatively to the external man. The internal man cannot live a spiritual life unless the external man is in agreement; and therefore a man cannot be regenerated unless the natural man also is regenerated. From this it follows that if the truth of faith in the natural or external man shall be extinguished, it cannot any longer serve the internal man. [2] It is the same with the external sight relatively to the internal sight. If the external sight has been injured, it cannot any longer serve the internal sight; for if the external sight distorts objects, the internal cannot see by means of it except with distortion. The case is the same with all the other members which are subject to the will, as with the arms, the hands, the fingers, the feet. If these are distorted, the will cannot act through them except in a distorted way. It is the same in the case of the natural or external man relatively to the internal man: if the memory-truths in the external or natural man are perverted or extinguished, the internal man cannot see truth, thus cannot think and perceive except pervertedly or falsely. From all this it is evident why the natural man must be regenerated in order that the man may be regenerated. (See also what has been shown above on this subject, n. 3286, 3321, 3469, 3493, 3573, 3620, 3623, 3679, 4588, 4618, 4667, 5165, 5168, 5427, 5428, 5477, 6299, 6564, 8742-8747, 9043.)

And if he shall knock out his manservant's tooth, or his maidservant's tooth. That this signifies if he shall destroy truth or the affection of it in the sensuous man, is evident from the signification of "tooth," as being the exterior intellectual, and consequently truth in the natural man (of which above, n. 9052), here truth in the ultimate of the natural, that is, in the sensuous, because it is said of a manservant and of a maidservant; from the signification of a "maidservant," as being the affection of this truth (of which also above, n. 9059); and from the signification of "knocking out," as being to destroy. (What the sensuous is, and what is its quality, see n. 4009, 5077, 5079, 5084, 5089, 5091, 5125, 5128, 5580, 5767, 6183, 6201, 6310, 6311, 6313, 6315, 6316, 6564, 6598, 6612, 6614, 6622, 6624, 6948, 6949, 7693.)

He shall let him go free for his tooth. That this signifies that it can no longer serve the internal man, is evident from the signification of "letting go free," as being to dismiss from service, thus no longer to serve (as above, n. 9061); and from the signification of "tooth," as being the sensuous (of which just above, n. 9062). How the case herein is can be known from what was shown just above (n. 9061) concerning the state of the internal man when the external has been injured. The case is similar with the sensuous when it is injured, for this is the ultimate in the natural man (that this also must be regenerated in order that the man may be fully regenerated, see n. 6844, 6845, 7645). That these statutes which were enacted concerning the eye and the tooth of a manservant or a maidservant, contain in them arcana which no one can see except by means of the internal sense, can be seen by everyone. For without some secret reason what would be the sense of decreeing that servants should be let go free for their eye or their tooth, and not for the sake of other members, when these should be injured or destroyed? But the secret reason is apparent when it is known what is signified in the spiritual sense by an "eye" and by a "tooth." When this is known, the reason for the statute comes to light.

Verses 28-36. And when an ox shall strike with the horn a man or a woman, and he die, with stoning the ox shall be stoned, and his flesh shall not be eaten; and the master of the ox shall be guiltless. But if the ox were wont to strike with his horn from yesterday the day before yesterday, and it hath been attested to his master, and he hath not watched him, and he hath killed a man or a woman; the ox shall be stoned, and his master also shall die. If expiation be laid on him, then he shall give the redemption of his soul according to all that is laid upon him. Whether he have struck with the horn a son, or struck with the horn a daughter, according to this judgment shall it be done to him. If the ox shall strike with the horn a manservant, or a maidservant, he shall give unto their master thirty shekels of silver, and the ox shall be stoned. And when a man shall open a pit, or when a man shall dig a pit and not cover it, and an ox or an ass shall fall in there, the master of the pit shall repay; he shall pay silver to its master, and the dead one shall be his. And when a man's ox shall strike the ox of his companion, and he die, then they shall sell the living ox, and they shall divide the silver of it; and the dead one also they shall divide. Or if it be known that the ox was wont to strike with the horn from yesterday the day before yesterday, and his master hath not watched him; repaying he shall repay ox for ox, and the dead one shall be his. "And when an ox shall strike with the horn a man or a woman," signifies if the affection of evil in the natural shall injure the truth or the good of faith; "and he die," signifies even so as to destroy them; "with stoning the ox shall be stoned," signifies the penalty of the destroyed truth and good of faith; "and his flesh shall not be eaten," signifies that this evil must by no means be appropriated, but be cast out; "and the master of the ox shall be guiltless," signifies that the evil is not from the internal man, because it is from the will, and not from the intellectual; "but if the ox were wont to strike with his horn from yesterday the day before yesterday," signifies if the affection of evil has existed for a long time; "and it hath been attested to his master," signifies and this has passed into the intellectual; "and he hath not watched him," signifies no repression; "and he hath killed a man or a woman," signifies if it has then destroyed the good and the truth of faith; "the ox shall be stoned," signifies the penalty of destroyed truth; "and his master also shall die," signifies the damnation of the internal man; "if expiation be laid on him," signifies that he may be free from damnation; "then he shall give the redemption of his soul," signifies the grievous things of repentance; "according to all that is laid upon him," signifies according to the quality of the affection of evil from the intellectual; "whether he have struck with the horn a son, or struck with the horn a daughter," signifies an onset by the affection of evil against the truths and goods of faith derived from things interior; "according to this judgment shall it be done to him," signifies that the penalty shall be similar; "if the ox shall strike with the horn a manservant, or a maidservant," signifies if the affection of evil shall destroy truth or good in the natural, "he shall give unto their master thirty shekels of silver," signifies that the internal man shall make restoration in full; "and the ox shall be stoned," signifies the penalty of destroyed truth and good in the natural; "and when a man shall open a pit," signifies if anyone shall receive falsity from another; "or when a man shall dig a pit," signifies or if he himself have devised falsity; "and an ox or an ass shall fall in there," signifies which perverts good or truth in the natural; "the master of the pit shall repay," signifies that he to whom the falsity appertains shall make amends; "he shall pay silver to its master," signifies by truth appertaining to him whose good or truth in the natural has been perverted; "and the dead one shall be his," signifies that the evil or the falsity shall remain with him; "and when a man's ox shall strike the ox of his companion," signifies two truths, the affections of which are diverse, and the affection of one shall injure the affection of the other; "and he die," signifies so that the good affection perishes; "then they shall sell the living ox," signifies that the affection of the one which has injured the affection of the other shall be alienated; "and they shall divide the silver of it," signifies that the truth thereof shall be dissipated; "and the dead one also they shall divide," signifies that the injuring affection also shall be dissipated; "or if it be known that the ox was wont to strike with the horn from yesterday the day before yesterday," signifies if it had previously been known that such was its affection; "and his master hath not watched him," signifies and if he have not kept it in bonds; "repaying he shall repay ox for ox," signifies restoration in entirety; "and the dead one shall be his," signifies for the injuring affection.

And when an ox shall strike with the horn a man or a woman. That this signifies if the affection of evil in the natural shall injure the truth or the good of faith, is evident from the signification of "striking with the horn," as being to injure, for "a horn" signifies the power of falsity from evil (see n. 2832), and "to strike" signifies to injure; from the signification of "an ox," as being the affection of good in the natural (n. 2180, 2566, 2781, 2830, 5913, 8937), consequently in the opposite sense the affection of evil in the natural; from the signification of "man" [vir] as being the truth of faith (n. 9034); and from the signification of "woman," as being the good of faith (see n. 4823, 6014, 8337).

And he die. That this signifies even so as to destroy them, is evident without explication.

With stoning the ox shall be stoned. That this signifies the penalty of the destroyed truth and good of faith, is evident from the signification of "to be stoned" (see n. 5156, 7456, 8575, 8799).

And his flesh shall not be eaten. That this signifies that this evil must by no means be appropriated, but be cast out, is evident from the signification of "to be eaten," as being to be appropriated and conjoined (see n. 2187, 2343, 3168, 3513, 3596, 3832, 4745, 5643, 8001); consequently "not to be eaten" denotes not to be appropriated, but to be cast out, for the reason that it is such evil as destroys the truth and the good of faith of the church; and from the signification of "flesh," as being the good of celestial love, and in the opposite sense the evil of the love of self (n. 3813, 7850, 8409, 8431).

And the master of the ox shall be guiltless. That this signifies that the evil is not from the internal man, because it is from the will, and not from the intellectual, is evident from the signification of "the master of the ox," as being the internal or spiritual man, for by "the ox" is signified the affection of evil in the natural or external man (n. 9065); consequently "the master of the ox" denotes the internal man, for here he is "the master" of the external or natural man, because he is able to rule over the affections of evil in the natural, and also does rule when the natural is subordinate, as it is with the regenerate; and from the signification of "guiltless," as being without blame. The reason is said to be that the evil came forth from the will and not from the intellectual; for evil from the will and not at the same time from the intellectual does not condemn, because the man does not see it, thus does not consider whether it is evil, and therefore he is not conscious of it. Such evil is evil from heredity, before the man has been instructed that it is evil, and also after he has been instructed and is merely in external life, or the life of the body; and not at the same time in the internal life which is of the understanding. For to see and to understand that a thing is evil, and still to do it, makes a man guilty, as the Lord teaches in John: The Pharisees said, Are we also blind? Jesus said to them, If ye were blind ye would not have sin; but now ye say, We see; therefore your sin remains (John 9:40, 41). [2] (That no one is punished on account of hereditary evils, but on account of his own evils, see n. 966, 1667, 2307, 2308, 8806.) Such is the evil which is signified by an ox striking with the horn a man or a woman before the master of the ox knew that he was wont to strike with the horn. In the verse which now follows, the evil of which man is conscious is treated of, which evil is signified by an ox wont to strike with the horn, and which his master knew and did not guard against. Wherefore the consequent penalty is that the ox shall be stoned, and the man shall die, unless expiation is laid on him.

But if the ox were wont to strike with his horn from yesterday the day before yesterday. That this signifies if the affection of evil has existed for a long time, is evident from the signification of "an ox wont to strike with the horn," as being the affection of evil (see n. 9065); and from the signification of "yesterday the day before yesterday," as being a preceding state and time (n. 6983, 7114), thus what has been previously, and for a long time.

And it hath been attested to his master. That this signifies, and this has passed into the intellectual, is evident from the signification of "being attested," as being that it has been made known, consequently has passed into the intellectual; because the evil which is made known passes into the intellectual, for the intellectual is man's internal sight, without which sight the will is blind; and therefore when the evil which is of the will passes into the intellectual, it passes from thick darkness into light.

And he hath not watched him. That this signifies no repression, is evident from the signification of "watching," when said of evil of the will which has passed into the light of the intellectual, as being a restraint or repression; for the understanding has been given to man that he may see evil, and may then repress it.

And he hath killed a man or a woman. That this signifies if it has destroyed the truth and the good of faith, is evident from the signification of "killing," as being to destroy; and from the signification of "man" [vir], as being the truth of faith, and of "woman" as being the good of faith (see n. 9065).

The ox shall be stoned. That this signifies the penalty of destroyed truth, is evident (as above, n. 9067).

And his master also shall die. That this signifies the damnation of the internal man, is evident from the signification of "the master of the ox," as being the internal man (see n. 9069); and from the signification of "dying," as being damnation (of which above, n. 9008). That the ox was to be stoned and his master was to die if he had known that the ox was wont to strike with the horn and he had not watched him, is because the spiritual meaning of this judgment or law is that the man who knows a thing to be evil, and does not repress it, is guilty; for he approves it, and thus extinguishes the light of truth, and together therewith the faith of truth in its conception; and when this is extinguished, good from the Lord is not received, consequently the internal man cannot be opened, and therefore there cannot be given him spiritual life, which is the life of the truth and the good of faith. When such is the state of a man, he then lives a natural life, which is of the external man. But without spiritual life this life is dead; consequently there is damnation (see n. 7494).

If expiation be laid on him. That this signifies that he may be free from damnation, is evident from the signification of "expiation," as being that he may be free from damnation. For expiations were laid upon those who did evil not of set purpose, or with deceit; and they were various, and were in such case called "redemptions of the soul," for by them the life was redeemed. But these external things signified internal things; namely, "expiation" signified liberation from damnation, consequently "redemption" signified amendment of spiritual life through actual repentance. As "expiation" signified liberation from damnation, it consequently also signified the pardon of sins, and the consequent cleansing.

Then he shall give the redemption of his soul. That this signifies the grievous things of repentance, is evident from the signification of "redemption," as being to give something else in its stead, in order that there may be liberation. (What "redemption" is in its various significations, see n. 2954, 2959, 2966, 6281, 7205, 7445, 8078-8080.) That here by "the redemption of the soul" are signified the grievous things of repentance, is because liberation from damnation is here treated of, and man cannot be liberated from damnation except by the removal of evil, and the removal of evil is not effected except by actual repentance, which is of the life; and these things take place by means of spiritual temptations, which are "the grievous things of repentance." (That liberation from damnation, or what is the same, liberation from sins, is the removal of evil, and that this is effected by repentance of life, see n. 8389-8394, 8958-8969; and that then there are temptations, n. 8959-8969.)

According to all that is laid upon him. That this signifies according to the quality of the affection of evil from the intellectual, is evident from what has just been said about expiation and redemption. For the evil of the will, which had been seen in the intellectual and not repressed, was what was to be expiated and to be redeemed by something equal and answering thereto, thus according to the quality of the affection of evil from the intellectual.

Whether he have struck with the horn a son, or struck with the horn a daughter. That this signifies an onset by the affection of evil against the truths and the goods of faith derived from things interior, is evident from the signification of "striking with the horn," as being to injure (n. 9065), thus an onset; and from the signification of "son," as being the truth of faith, and of "daughter," as being the good of faith (n. 489-491, 533, 1147, 2362, 2623). The reason why truths and goods derived from things interior are signified, is that interior things are like parents, from which goods and truths are born as sons and daughters. For with a regenerate man goods and truths are like generations; there are some which are in the place of a parent, some which are in the place of children, some which are in the place of sons-in-law and daughters-in-law, some which are in the place of grandsons and granddaughters, and so on. Consequently there are consanguinities and affinities of these goods and truths, and there are families in a manifold series. [2] The societies in heaven have been thus arranged, and also the truths and goods in the man who is being regenerated; consequently he too becomes a heaven in the least form; and (what is a secret) the goods and the truths in man mutually love each other, and recognize each other in accordance with the love, and thus consociate together. This has its origin from the angelic societies, in which they love each other, recognize each other, and consociate together, according to the likenesses and nearnesses of their goods; and, wonderful to say, when those meet who are in a like good, it is as if they had seen each other from childhood, even although they had never seen each other before. It is from this origin that goods and truths conjoin themselves in man according to the form of heaven, and make an image of heaven in him. But these things are of the Lord in both heaven and an angel man, that is, in a man who is being regenerated, and is becoming an angel.

According to this judgment shall it be done to him. That this signifies that the penalty shall be similar, is evident without explication.

If the ox shall strike with the horn a manservant, or a maidservant. That this signifies if the affection of evil shall destroy truth or good in the natural, is evident from the signification of "manservant," as being truth in the natural (see n. 3019, 3020, 5305, 7998); and from the signification of "maidservant," as being the affection of truth therein (n. 1895, 2567, 3835, 3849, 8993, 8994); and from the signification of "striking with the horn," as being to destroy. "To strike with the horn" is said in the Word of the destruction of falsity by the power of truth; and in the opposite sense, of the destruction of truth by the power of falsity, and this for the reason that by "a horn" is signified the power of truth from good, and the power of falsity from evil (see n. 2832); as in Ezekiel: Ye thrust with side and with shoulder, and with your horns ye strike all the weak ones (Ezek. 34:21); speaking of those who with all their force and power destroy the truths and goods of the church by means of fallacious reasonings from things of sense; "to thrust with side and with shoulder" denotes with all force and power (n. 1085, 4931-4937). From this it is plain why "striking with the horn" is spoken of in Moses: To the firstborn of his ox, honor is his; and his horns are the horns of the unicorn; with them he shall strike the peoples together unto the ends of the earth (Deut. 33:17). These words are in the prophecy of Moses about Joseph, where by "Joseph" in the internal sense is meant the Lord as to the Divine spiritual, and in the representative sense His spiritual kingdom; "the horns of the unicorn" denote the things which belong to power from the good and the truth of faith; to "strike the peoples" denotes to destroy falsities by means of truths; "unto the ends of the earth" denotes on all sides where the church is. In David: Thou art my very king, O God, through Thee will we strike with the horn our enemies (Ps. 44:4, 5). "To strike with the horn our enemies" here also denotes to destroy falsities through the power of the truth and good of faith. Who cannot see that in these passages no mention would have been made of "striking with the horn" as done by men, except from the signification of "horn," as being power?

He shall give unto their master thirty shekels of silver. That this signifies that the internal man shall make restoration in full, is evident from the signification of "thirty shekels of silver," as being restoration in full by means of truth for the injury done; for "silver" denotes truth from good (see n. 1551, 2954, 5658, 6112, 6914, 6917, 7999, 8932); "thirty," denotes what is full (n. 5335, 7984); and "the master who must make restoration," the internal man (n. 9069), thus the truths of faith from the Word, for these make the life of the internal man.

And the ox shall be stoned. That this signifies the penalty of destroyed truth and good in the natural, is evident from the signification of "being stoned," as being the penalty for the destroyed truth and good of faith (see n. 5156, 7456, 8575, 8799). That it signifies in the natural, is because the ox, by which is signified the affection of evil in the natural, which was destructive, was to be stoned.

And when a man shall open a pit. That this signifies if anyone shall receive falsity from another, is evident from the signification of "a pit," as being falsity (see n. 4728, 4744, 5038); and from the signification of "opening," when said of falsity, as being to receive, here from another, because the words follow, "or when a man shall dig a pit," the meaning of which is, to receive, or to devise of oneself.

Or when a man shall dig a pit. That this signifies or if he himself has devised falsity, is evident from the signification of "a pit," as being falsity; and from the signification of "digging," as being to receive from oneself, or to devise (of which just above, n. 9084).

And an ox or an ass shall fall in there. That this signifies which perverts good or truth in the natural, is evident from the signification of "to fall," as being to pervert (of which below); from the signification of "an ox," as being the affection of evil in the natural, thus evil therein (of which above, n. 9065); and from the signification of "an ass," as being truth in the natural (n. 2781, 5492, 5741, 7024, 8078). That "to fall into a pit," when said of good and truth in the natural, which are signified by "ox and ass," denotes to pervert, is plain from what is contained in the following verse, where amendment by means of truth is treated of, which can be effected with perverted goods and truths, but not with those that have been extinguished; for when good or truth is perverted, it still remains, although explained in a perverted manner. [2] "To fall" also denotes to fall by mischance. Because this was signified by "falling into a pit," therefore it was said by the Lord: Which of you shall have an ass or an ox fall into a well, and will not straightway draw him out on the Sabbath day? (Luke 14:5). This was said by the Lord when He healed on the Sabbath day the man who had the dropsy. In that church, the Sabbath day was most holy because it signified the heavenly marriage, which is the conjunction of good and truth from the Lord (n. 8495, 8510); consequently healings were performed by the Lord on the Sabbath day, because "healing" involved the healing of the spiritual life; and the disease of dropsy the perversion of truth and good; thus "healing" involved the amendment and restoration of perverted truth. For all the Lord's miracles involved and signified states of the church (n. 8364), as in general do all Divine miracles (n. 7337). Hence then it is that the Lord said, "Which of you shall have an ass or an ox fall into a well, and will not straightway draw him out on the Sabbath day?" by which was signified in the spiritual sense what has been said; for whatsoever the Lord spoke, He spoke from the Divine, and therefore there is an internal sense in each word (n. 9048, 9063). By "a well" in this passage the like is signified as by "a pit," namely, falsity (see n. 1688). And as "a pit" denotes falsity, therefore also when the Lord spoke about the falsities of the church, He said: If the blind lead the blind, both shall fall into a pit (Matt. 15:14). "A blind man" denotes one who is in erroneous ideas; and "falling into a pit" denotes to pervert truth. These things were spoken in comparisons; but in the Word all the comparisons are taken from significatives (n. 3579, 8989). [3] They who believe that the Divine holiness which is in the Word lies hidden there no deeper than in the sense which appears in the letter, in these and other passages of the Word, see holiness from no other source than from faith that all things of the Word were Divinely inspired, and that there are inexplicable arcana therein known to God alone. But they who are not in this faith despise the Word, merely because the style is in appearance more humble than is the style which is adapted to the genius of the world, such as is to be found with many writers ancient and modern. But let them know that a Divine holiness lies hidden in each and all things of the Word, but it consists in the fact that each and all things treat of the Lord, of His kingdom, and His church. These are things most holy, because they are Divine from the Lord, wherein there is thus eternal life, according to the words of the Lord in John: The words that I speak unto you are spirit, and are life (John 6:63). But these most holy Divine things stand open before the angels in heaven, because these do not apprehend the Word naturally according to the literal sense; but spiritually according to the internal sense. Men also would apprehend the Word according to this sense if they lived an angelic life, that is, a life of faith and love. The things which are contained in the internal sense of the Word are no other than those which the genuine doctrine of the church teaches. The genuine doctrine of the church teaches the Lord, faith in Him, love to Him, and love of the good which is from Him. This love is charity toward the neighbor (n. 6709, 6710, 8123). They who live this life are enlightened by the Lord, and see the holy things of the Word; as by no means do others (see the preface to Genesis 18).

The master of the pit shall repay. That this signifies that he to whom the falsity appertains shall make amends, is evident from the signification of "the master of the pit," as being the one to whom the falsity appertains, for "the pit" denotes falsity (see n. 9084, 9086); and from the signification of "repaying," as being to make amends. The reason why "to repay" denotes to make amends is that a "fine" signifies amendment (n. 9045), and the "silver" which he was to pay signifies truth, by means of which the amendment is effected (of which below).

He shall pay silver to its master. That this signifies by truth appertaining to him whose good or truth in the natural has been perverted, is evident from the signification of "silver," as being truth (see n. 1551, 2048, 5658, 6112, 6914, 6917, 7999); of "giving silver," as being to redeem by means of truth (n. 2954); and from the signification of "its master," namely, of him whose ox or ass had fallen into the pit, as being the one whose good or truth in the natural has been perverted; for "an ox" denotes good in the natural, and "an ass" denotes truth there (n. 9065, 9086); and "to fall into a pit" denotes to pervert these (n. 9086). [2] The case herein is this. If good or truth is being perverted by means of falsity, then that which has been perverted must be amended by means of truth; within the church by means of truth from the Word, or from doctrine which is from the Word. The reason why this must he so, is that truth teaches what is evil and what is false, and in this way the man sees and acknowledges it; and when he sees and acknowledges, he can then be amended. For the Lord flows into those things in man which the man knows; but not into those things which he does not know; and therefore He does not amend what is evil or what is false until the man has been instructed that it is evil or false. From this it is that those who do the work of repentance must see and acknowledge their evils, and thus live a life of truth (see n. 8388-8392). The case is the same with purifications from the evils of the love of self and the love of the world. Purifications from these loves cannot possibly be effected except by means of the truths of faith, because these teach that all concupiscences are from these loves. It was for this reason that among the Israelitish and Jewish nation circumcision was performed by means of a knife of stone; for "circumcision" signified purification from these filthy loves; and the "knife of stone" by which it was performed signified the truth of faith (n. 2799, 7044). Moreover man is regenerated by means of the truths of faith (n. 8635-8640, 8772). This was signified by the "washings," whereby in olden time they were cleansed. The same is also signified at this day by the waters of baptism, for "waters" signify the truths of faith by means of which evils are removed (n. 739, 2702, 3058, 3424, 4976, 7307, 8568), and "baptism" signifies regeneration (n. 4255, 5120). [3] From all this it is evident how erroneously those think who believe that evils or sins in man are wiped away, as the impurities of the body are washed away by water, and that those were cleansed as to the interiors who in old time were washed with water according to the statutes of the church, and also that at the present day men are saved by being baptized; when yet in old time washings merely represented the cleansing of the interiors; and "baptism" signifies regeneration, the "waters" thereof denoting the truths of faith whereby man is cleansed and regenerated, for evils are removed by their means. Baptism is for those who are within the church, because these have the Word, in which are the truths of faith through which man is regenerated.

And the dead one shall be his. That this signifies that the evil or the falsity shall remain with him, is evident from the signification of "dead," when said of good or truth in the natural man, which is signified by "the ox" or "ass," as being evil or falsity; for when good dies, evil takes its place; and when truth dies, falsity takes its place; because what is "dead" denotes evil and falsity, and therefore those are called "dead" who will evil, and believe falsity (see n. 7494); and from the signification of "to be his," as being to remain with him. The case herein is this. If by means of falsity anyone destroys good or truth in himself or in others, he does it from evil, thus from the will through the understanding, for all evil is of the will, and all falsity is of the understanding. That which is done by both, remains; for it infects the whole life of the man. It is otherwise if evil proceeds from the will, and not at the same time from the understanding (n. 9009). From this it is evident for what reason it was decreed that the dead one should be his.

And when a man's ox shall strike the ox of his companion. That this signifies two truths the affections of which are diverse, and the affection of one injures the affection of the other, is evident from the signification of "to strike," as being the injuring of truth (of which above, n. 9057); from the signification of "an ox," as being the affection of good, and in the opposite sense, the affection of evil, in the natural man (of which also above, n. 9065); and from the signification of "a man" [vir] as being truth (n. 9034); hence by "a man" and "his companion" are signified two truths. That diverse affections are signified, is because it is oxen (by which the affections are signified) which injure each other; for things which are diverse injure each other, but not things which are not diverse. [2] He who does not know how the case is with representatives and correspondences may wonder that an ox can signify the affection of good or of evil in man, because an ox is a beast. But let him know that all beasts signify such things as belong to some affection or inclination. In the spiritual world this is very well known, for in that world there are frequently seen beasts of various kinds, as oxen, bullocks, cows, horses, mules, asses, sheep, goats, kids, lambs; also evil beasts, as tigers, panthers, bears, dogs, hogs, serpents; and also beasts which are nowhere seen on the earth; besides also birds of various kinds. [3] That such things are seen there surpasses belief with those who believe that nothing exists which they do not see with their bodily eyes. But neither do the same believe that there are any spirits or angels, still less that they appear to themselves as men; that they see one another; speak with one another; and touch one another. The reason is that such persons are so sensuous and corporeal as to believe that only bodies live. It is from this that, as before said, such things surpass belief with them. And yet they have not only been seen by me a thousand times, but I have also been instructed concerning the animals seen; whence they are, and what they signify; thus also that when presented to view in an animal form, affections of good in the natural are seen as gentle oxen; and affections of evil as ferocious oxen; and that all other affections appear in the forms of other animals. Hence it is that beasts of various kinds signify such things in man as they correspond to. (But on this subject see what has been previously shown, n. 142, 143, 246, 714, 715, 719, 776, 1823, 2179, 2180, 2781, 2805, 2807, 2830, 3218, 3519, 5198, 7523.)

And he die. That this signifies so that the good affection perishes, is evident from the signification of "dying," as being to perish, and from the signification of an "ox" which has died from being struck by another ox, as being a good affection (of which just above, n. 9090).

Then they shall sell the living ox. That this signifies that the affection of the one which has injured the affection of the other shall be alienated, is evident from the signification of "selling," as being to alienate (see n. 4098, 4752, 4758, 5886); and from the signification of "the living ox," as being the affection of truth which had injured the affection of truth of another (of which above, n. 9090).

And they shall divide the silver of it. That this signifies that the truth thereof shall be dissipated, is evident from the signification of "dividing," as being to banish and dissipate (see n. 6360, 6361); and from the signification of "silver," as being truth (n. 1551, 2048, 5658, 6112, 6914, 6917, 7999). That "to divide" denotes to dissipate, is because if those things which have been associated together are divided, they are also scattered, as he who divides his mind destroys it. For the mind of man is an association of two parts, one part being called the understanding, the other the will. He who divides these two parts scatters the things which belong to one part, for one part must live from the other; consequently the other also perishes. It is the same with him who divides truth from good, or what is the same, faith from charity. He who does this destroys both. In a word, all things which ought to be united in a one, if divided perish. [2] This division is meant by the Lord's words in Luke: No one can serve two masters; for either he will hate the one, and love the other; or else he will prefer the one, and despise the other. Ye cannot serve God and mammon (Luke 16:13). That is, by faith serve the Lord, and by love the world; thus acknowledge truth, and do evil. He who does this has a divided mind, from which comes its destruction. From all this it is evident whence it is that "to divide" denotes to dissipate; as is also evident in Matthew: The lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not, and shall divide him, and appoint him his portion with the hypocrites (Matt. 24:50, 51); where "to divide" denotes to separate and remove from goods and truths (n. 4424), thus to dissipate. [3] In Moses: Cursed be their anger, for it was vehement; and their wrath, for it was hard. I will divide them in Jacob, and scatter them in Israel (Gen. 49:7); where Israel speaks prophetically of Simeon and Levi. By Simeon and Levi are there represented those who are in faith separate from charity (n. 6352), by Jacob and Israel the church external and internal, and also the external and internal man (n. 4286, 4598, 5973, 6360, 6361). "To divide them in Jacob" denotes to expel them from the external church; and "to scatter them in Israel" denotes from the internal church; thus to dissipate the goods and the truths of the church appertaining to them. [4] That "dividing" has this signification is also plain from the words written on the wall when Belshazzar king of Babel, together with his lords, his wives, and his concubines, drank wine from the vessels of gold and of silver which belonged to the temple that was at Jerusalem. The writing was: Numbered, numbered, weighed, and divided (Dan. 5:2-4, 25-28); where "divided" means separated from the kingdom. In this passage it is plain how all things were at that time representative. In it is described the profanation of good and truth, which is signified by "Babel" (that Babel" denotes profanation, see n. 1182, 1283, 1295, 1304-1308, 1321, 1322, 1326); "vessels of gold and of silver" denote the goods of love and the truths of faith from the Lord (n. 1551, 1552, 5658, 6914, 6917). Profanation is signified by "drinking therefrom, and at the same time praising the gods of gold, of silver, of brass, of iron, of wood, and of stone," as we read in the fourth verse of the chapter, which denote evils and falsities in a series (n. 4402, 4544, 7873, 8941). By the "temple at Jerusalem" from which the vessels came, is signified in the supreme sense the Lord, in the representative sense His kingdom and church (n. 3720). The kingdom of Belshazzar being "divided" signified the dissipation of good and truth, and he himself being "slain that night" signified the loss of the life of truth and good, thus damnation; for "to be divided" denotes to be dissipated; "a King" denotes the truth of good (n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148); the like is signified by "kingdom" (n. 1672, 2547, 4691); "to be slain" denotes to be deprived of the life of truth and good (n. 3607, 6767, 8902); and the "night" in which he was slain denotes a state of evil and falsity (n. 2353, 7776, 7851, 7870, 7947). From this it is plain that all things there were representative. [5] We read in the following passages: They divided My garments among them, and upon My vesture did they cast a lot (Ps. 22:18). They divided His garments, casting a lot; that it might be fulfilled which was spoken by the prophet (Matt. 27:35). The soldiers took His garments, and made four parts; and the tunic, the tunic was without seam, woven from the top throughout. They said therefore, Let us not divide it, but cast lots for it, whose it shall be; that the Scripture might be fulfilled (John 19:23, 24). He who reads these words and knows nothing of the internal sense of the Word, is not aware that anything secret lies hidden in them, when yet in each word there is a Divine secret. The secret was that Divine truths had been dissipated by the Jews, for the Lord was the Divine truth; and hence He is called "the Word" (John 1). "The Word" denotes Divine truth; His garments represented truths in the external form; and His tunic, truths in the internal form; the division of the garments represented the dissipation of the truths of faith by the Jews. (That "garments" denote truths in the external form, see n. 2576, 5248, 5954, 6918; also that "a tunic" denotes truth in the internal form, n. 4677.) Truths in the external form are such as are those of the Word in the literal sense; but truths in the internal form are such as are those of the Word in the spiritual sense. The division of the garments into four parts signified total dissipation, in like manner as the division in Zechariah 14:4, and in other passages; likewise the division into two parts, as we read of the veil of the temple (Matt. 27:51; Mark 15:38). The rending of the rocks also at that time (Matt. 27:51) represented the dissipation of all things of faith, for a "rock" denotes the Lord as to faith, consequently it denotes faith from the Lord.

And the dead one also they shall divide. That this signifies that the injuring affection also shall be dissipated, is evident from the signification of what is "dead," as being evil and falsity (of which above, n. 9008); consequently by "a dead ox" is signified the affection of evil and falsity in the natural man, thus an injuring affection, for evil injures by means of falsity; and from the signification of "to divide," as being to dissipate (n. 9093). How the case is with the things contained in this verse in the internal sense can with difficulty be unfolded to the apprehension. They are such as can be comprehended by the angels, and only in some measure by men. For the angels see the arcana of the Word in the light which is from the Lord, in which light innumerable things are presented to view that do not fall into the words of speech, and not even into the ideas of thought, with men so long as they live in the body. The reason is that with men the light of heaven flows into the light of the world, and thus into such things there as either extinguish, or reject, or darken, and thus deaden it. The cares of the world and of the body are such things, especially those which flow from the loves of self and of the world. From this it is that the things which are of angelic wisdom are for the most part unutterable, and also incomprehensible. [2] Nevertheless man comes into such wisdom after the laying aside of the body, that is, after death; but only the man who has received in the world the life of faith and charity from the Lord; for the capacity of receiving angelic wisdom is in the good of faith and of charity. That the things which the angels see and think in the light of heaven are unutterable, has been given me to know by much experience; for when I have been raised into that light, I have seemed to myself to understand all those things which the angels there spoke; but when I have been let down from thence into the light of the external or natural man, and in this light have desired to recollect the things which I had there heard, I could not express them by words, and not even comprehend them by ideas of thought, except a few, and these few obscurely; from which it is manifest that the things which are seen and heard in heaven are such as the eye hath not seen nor the ear heard. [3] Such are the things which lie inmostly hidden in the internal sense of the Word; and it is the same with the things contained in the internal sense in this and the following verses. The things therein contained which can be explained to the apprehension are these. All truths in man have life from the affections which are of some love. Truth without life from love is like sound flowing forth from the mouth without an idea, or like the sound of an automaton. Hence it is plain that the life of man's understanding is from the life of his will, consequently that the life of truth is from the life of good; for truth bears relation to the understanding, and good to the will. If therefore there are two truths which do not live from the same general affection, but from diverse affections, they must needs be dissipated, for they are in collision with each other. And when truths are dissipated, their affections also are dissipated; for there is a general affection under which all the truths with a man are associated together. This general affection is good. This is all that can be told about what is signified in the internal sense by the oxen of two men, one of which strikes the other so that he dies, the living ox then being sold, and the silver divided, and also the dead ox. [4] Who that is of the church does not know that there are Divine things in each and all things of the Word? But who can see Divine things in these laws about oxen and asses falling into a pit, and about oxen striking with the horn, if they are regarded and explained merely according to the sense of the letter? Nevertheless they are Divine even in the sense of the letter, provided they are regarded and unfolded at the same time in respect to the internal sense; for in this sense each and all things of the Word treat of the Lord, of His Kingdom, and His church, thus of Divine things. For in order that anything may be Divine and holy, it must treat of Divine and holy things. The subject that is treated of effects this. The worldly and public affairs, such as are the judgments, statutes, and laws promulgated by the Lord from Mount Sinai, which are contained in this and in the following chapters of Exodus, are Divine and holy by inspiration; yet inspiration is not dictation, but is influx from the Divine. That which inflows from the Divine passes through heaven, and there is celestial and spiritual; but when it comes into the world it becomes worldly, within which is what is celestial and spiritual. From this it is plain whence and where is the Divine that is in the Word; and what is inspiration.

Or if it be known that the ox was wont to strike with the horn from yesterday the day before yesterday. That this signifies if it had previously been known that such was its affection, is evident from the signification of "to be known," or "attested," as being that it had passed into the intellectual (see n. 9071), for that which has passed there from the will has become known; and from the signification of "that the ox was wont to strike with the horn from yesterday the day before yesterday," as being that such had been the affection heretofore (as also above, n. 9070).

And his master hath not watched him. That this signifies and if he hath not kept it in bonds, is evident from the signification of "to watch," as being to keep in bonds, namely, the affection of evil in the natural, which otherwise would injure the truth of faith. That it signifies to keep in bonds, is because by "becoming known" is signified to pass into the intellectual (see n. 9095), and the intellectual is that which sees evil, and that which is seen can be restrained and kept in bonds; not by the intellectual, but through the intellectual by the Lord. For the Lord flows into those things in man which are known to him, but not into those things which are unknown to him. By "keeping in bonds" is meant to prevent, and to restrain. In the spiritual sense bonds are nothing else than the affections of love, for these are what lead man, and what restrain him. If the affections of evil lead him, there must be affections of truth from good to restrain him. Internal bonds in man are affections of truth and of good. These are also called the "bonds of conscience." But external bonds are the affections of the love of self and of the love of the world, for these lead man in external things. If the latter affections descend from internal bonds, which are affections of truth and of good, they are good, for then the man loves himself and the world not for the sake of self and the world, but for the sake of good uses from himself and the world (n. 7819, 7820, 8995). But if the affections of the love of self and of the love of the world do not descend from internal bonds, the affections are evil, and are called "cupidities;" for then the man loves himself for the sake of himself, and the world for the sake of the world. [2] From all this it can be known what is meant by internal bonds, and by external bonds, of which frequent mention has been made. But bonds so called are not bonds except relatively to their opposites; for he who does anything from the affection which is of the love of good, acts from freedom; but he who acts from the affection which is of the love of evil seems to himself to act from freedom, but does not act from freedom, because he acts from cupidities that are from hell. He only is free who is in the affection of good, because he is led by the Lord. This the Lord also teaches in John: If ye abide in My word, ye are truly My disciples; and ye shall know the truth, and the truth shall make you free. Everyone that committeth sin is the servant of sin. If the Son shall make you free, ye shall be free indeed (John 8:31, 32, 34, 36). That it is freedom to be led by the Lord, and servitude to be led by cupidities which are from hell, see n. 892, 905, 2870-2893, 6205, 6477, 8209; for the Lord implants affections for good, and aversion for evil. From this the man has freedom in doing good, and utter servitude in doing evil. He who believes that Christian liberty extends itself further is very greatly in error.

Repaying he shall repay ox for ox. That this signifies restoration in entirety, is evident from the signification of "repaying," as being to restore; in entirety is signified by "repaying he shall repay;" and from the signification of "an ox," as being affection in the natural (see n. 9065). 9097a. And the dead one shall be his. That this signifies for the injuring affection, is evident from the signification of "the ox," as being affection of evil, for by "dead" is signified evil and falsity, according to what was said above (n. 9089). How the case is with the things contained in the internal sense in this verse, can be inferred from what was unfolded above (n. 9094).

Verse 37. 9098-1 When a man shall steal an ox, or one of the flock, and shall kill it, or sell it, he shall repay five oxen for an ox, and four of the flock for one of the flock. "When a man shall steal an ox, or one of the flock," signifies one who takes away from anyone his good exterior or interior; "and shall kill it," signifies if he shall extinguish it; "or sell it," signifies or if he shall alienate it; "he shall repay five oxen for an ox," signifies the corresponding penalty to much; "and four of the flock for one of the flock," signifies the corresponding penalty to the full.

When a man shall steal an ox, or one of the flock. That this signifies one who takes away from anyone his good exterior or interior, is evident from the signification of "stealing," as being to take away from anyone his spiritual goods (see n. 5135, 8906); from the signification of "an ox," as being the affection of good in the natural, thus exterior good (n. 2180, 2566, 2781, 2830, 5913, 8937); and from the signification of "one of the flock," as being interior good; for the animals which are of the flock signify those things which are of interior good; and the animals which are of the herd signify those things which are of exterior good (n. 2566, 5913, 6048, 8937).

And shall kill it. That this signifies shall extinguish it, is evident without explication.

Footnotes

9098-1 In the English Bible this is verse 1 of chapter 22.