1004# “那神全能者大日的”表示当主降临，最后的审判发生时，教会的最后状态。这从“神全能者的大日”的含义清楚可知，“神全能者的大日”是指当主降临，最后的审判发生时，教会的最后状态(参看AE413节)。圣言经常提到“大日”、“耶和华的日子”、“发怒和忿怒的日子”、“报仇的日子”、“可怕的日子”；在这些经文中，这一切都是指教会的最后状态，以及那时主的降临和最后的审判。(关于第六诫续)
真正的婚姻之爱只能存在于两个人之间，就像主对天堂的爱，或对教会的爱一样，天堂从主为一，并在主里面；教会和天堂一样，也从主为一，并在主里面。所有在天堂和教会里的人都必须从对主之爱通过相爱而为一。天堂里的一位天使或教会里的一个人若不与其他人构成一体，就既不属于天堂，也不属于教会。此外，整个天堂和整个世界都有两样事物与其它一切事物有关；这两者被称为良善和真理，天堂和世界上的一切事物都从合而为一的这两者中存在并持续存在。当它们为一时，良善在真理里面，真理在良善里面；真理属于良善，良善属于真理。因此，一方相互和互惠地承认另一方，如同作用者认识自己的反应者，并且是各自交替地。这种普遍婚姻就是夫妻间的婚姻之爱的源头。丈夫如此被造，以至于成为对真理的理解，妻子如此被造，以至于成为对良善的意愿；结果，丈夫是真理，妻子是良善；因此，两者在形式上就是真理和良善，这形式是人，是神的形像。由于自创造以来，真理就应属于良善，良善应属于真理，因而也是相互和交替地，所以一个真理不可能与两种不同的良善结合，反之亦然；一个理解力不可能两种不同的意愿结合，反之亦然；一个属灵的人也不可能与两个不同的教会结合；一个男人同样不可能与两个女人亲密结合。亲密结合或至内在的结合就像灵魂和心的结合。妻子的灵魂是丈夫或男人，丈夫或男人的心是妻子。丈夫或男人通过实际的爱将自己的灵魂与妻子联系并结合起来；灵魂在他的种子或精子中，妻子则从心里接受它。两人由此成为一体，那时一方身体里的一切，无论总体还是细节，都关注另一方身体里的相互之物。这是真正的婚姻，这种婚姻只在两个人之间才有可能。因为自创造以来，属于丈夫或男人的一切，无论心智的一切还是身体的一切，都在妻子的心智和身体中各有相互之物；因此，最细微的事物，或最小的细节都彼此互相注视，渴望被结合。婚姻之爱从这种注视和努力或倾向中存在。
被称为四肢、脏腑和器官的身体的一切，都只是对应于心智的属灵形式的属世的肉体形式。因此，身体的一切，无论总体还是细节，与心智的一切，无论总体还是细节，都有这种对应关系：凡心智所意愿和思考的，身体立刻按它的命令或意愿将其付诸行动。因此，当两个心智行如一体时，两个身体也潜在地如此结合，以至于它们不再是二，而是一体。愿意或意愿成为一体，就是婚姻之爱；意愿如何，这爱就如何，或说这爱取决于这意愿的品质。
可以通过天堂里的奇妙事物来证实这一点。那里有一对夫妇处于这样的婚姻之爱：两人可以成为一体，并且每当他们愿意如此行时，也会成为一体，当时他们看起来就像一个人。我见过他们，也与他们交谈过；他们说，他们有一个生命，就像真理里面的良善的生命，和良善里面的真理的生命；他们又像人里面的成双成对者，也就是说，像被一层脑膜包裹的两个脑半球，又像包裹在一种常见膜或覆盖物里面的两个心室，以及两个肺叶；它们虽是两个，但在生命，以及生命活动，也就是功用上却是一个。他们说，他们如此结合的生命充满天堂，是天堂的真正生命及其无限八福，因为天堂出于主与它的婚姻也是这样。事实上，天堂所有的天使都在主里面，主也在他们里面。
此外，他们说，出于对另外一个妻子或女人的任何意图来思考对他们来说是不可能的，因为这将是把天堂变成地狱。因此，一位天使只是思想这样的事，就会从天堂坠落。他们补充说，属世的灵人不相信像他们那样的结合是可能的，因为对那些纯属世的人来说，来自一个属灵源头，也就是来自良善与真理的婚姻的婚姻是不存在的，只有来自一个属世源头的婚姻。因此，心智的结合是不存在的，只有一个出于肉体淫欲的身体结合；这种淫欲来自一个自创造时就被铭刻、因而植入一切有生命之物和无生命之物的普遍法则。这法则就是，一切有力量的东西，都愿意产生自己的同类，并使自己的种类无限繁殖，直到永远。由于被称为以色列人的雅各的后代是纯属世人，因此他们的婚姻不是属灵的，而是肉欲的，所以他们由于心硬而被允许娶数个妻子。
1004. Of that great day of God Almighty. That this signifies the latter state of the church, when the Advent of the Lord and the Last Judgment take place, is evident from the signification of the great day of God Almighty, as denoting the last state of the church, when the Advent of the Lord and the Last Judgment take place (concerning which see n. 413). Frequent mention is made in the Word of the great day, the day of Jehovah, the day of anger and wrath, the day of vengeance, the terrible day; and in these passages the last state of the church, and then the Advent of the Lord and the Last Judgment are meant.
Continuation concerning the Sixth Precept:-
[2] Love truly conjugial is possible only between two, as is the Lord's love towards heaven, which is one from Him and in Him; or towards the church, which like heaven is one from Him and in Him. All those who are in the heavens and also in the church must be one by mutual love from love to the Lord. An angel in heaven, or a man in the church, who does not make one with the rest, belongs neither to the one nor the other.
Moreover, in the whole heaven, and in the whole world, there are two things to which all others have reference. These two are called good and truth; from these united into one, all things in heaven and in the world have existed and subsist. When they are one, then good is in truth, and truth is in good; and truth belongs to good, and good to truth. Thus the one acknowledges the other mutually and reciprocally, as an agent its proper re-agent, and interchangeably. From this universal marriage the conjugial love between husband and wife is derived. The husband is so created as to be the understanding of truth, and the wife is so created as to be the will of good; consequently the husband is truth, and the wife is good; thus both are truth and good in their form, which form is man (homo), and the image of God. And because it is from creation that truth should belong to good, and good to truth, thus also mutually and interchangeably, therefore there cannot be one truth united to two different goods, and the reverse; nor can there be one understanding united to two different wills, and the reverse. Thus neither can there be one man (homo), who is spiritual, united to two different churches; nor, similarly, one man (vir) intimately united to two women. Intimate union is like that of the soul and heart. The soul of the wife is the man, and the heart of the man is the wife. The man communicates and unites his soul to the wife by actual love; it is in his seed, and the wife receives it in her heart. Hence the two become one, and then everything in general and particular in the body of the one looks each to that which is mutual in the body of the other. This is the genuine marriage, which is possible only between two. For it is from creation that all things pertaining to the man, both mind and body, should each have that which is mutual in the mind and body of the wife; and thence that the least particulars should mutually look to each other, and desire to be united.
[3] From this aspect and effort conjugial love exists. All things in the body, called members, viscera, and organs, are nothing else but natural corporeal forms corresponding to the spiritual forms of the mind. Consequently, all things of the body, in general and particular, have such correspondence with all things of the mind, in general and particular, that whatever the mind wills and thinks, the body instantly brings out into act and according to its wish. When, therefore, two minds act as one, then also the two bodies are potentially so united that they are no more two but one flesh. To will to become one flesh is conjugial love, and that love is according to the quality of that will.
[4] It is allowed to confirm this by a wonderful thing in the heavens. There are married partners there who are in such conjugial love that both can be one flesh, and also are one when they will so to be, then they appear as one man. I have seen and discoursed with them, and they said, that they have one life, and that they are as the life of good in truth, and the life of truth in good; and that they are like the pairs in man - the two hemispheres of the brain encompassed with one meninx, the two ventricles of the heart within a common covering, and also the two lobes of the lungs, which, although they are two, yet are one as to life and as to the activities of life, which are uses. They said that their life, thus conjoined, is full of heaven, and that it is the very life of heaven, with its infinite beatitudes, because heaven also is such from the marriage of the Lord therewith. For all the angels of heaven are in the Lord, and the Lord in them.
[5] They said, moreover, that it is impossible for them to think from any intention of a secondary wife or woman, because this would be to turn heaven into hell. Therefore if an angel merely thought of such a thing he would fall from heaven. They added also that natural-minded spirits do not believe unions such as theirs to be possible, because with those who are merely natural, there is no marriage from a spiritual origin, which is that of good and truth, but only marriage from a natural origin. Consequently, there is no union of minds (mentes), but only a union of bodies from a lustful disposition in the flesh, and this lust is from a universal law impressed upon and thus implanted from creation in everything animate and inanimate. This law is, that everything in which there is power wills to produce its like, and to multiply its species to infinity and to eternity. Because the posterity of Jacob, who were called the sons of Israel, were merely natural men, and consequently their marriages were not spiritual but carnal, therefore, on account of the hardness of their hearts, it was allowed them to take several wives.
1004. Of that great day of God Almighty, signifies the last state of the church, when the Lord comes and the Last Judgment takes place. This is evident from the signification of "the great day of God Almighty," as being the last state of the church, when the Lord comes and the Last Judgment takes place (See n. 413). Frequent mention is made in the Word of "the great day," "the day of Jehovah," "the day of anger and wrath," "the day of vengeance," "the terrible day;" and this means in these passages the last state of the church, and then the coming of the Lord and the Last Judgment.
(Continuation respecting the Sixth Commandment)
[2] True conjugial love cannot be given except between two, like the Lord's love towards heaven, which is one from Him and in Him, or towards the church, which like heaven is one from Him and in Him. All who are in the heavens and who are in the church must be one through mutual love from love to the Lord. An angel in heaven and a man in the church who does not thus make one with the rest is not of heaven nor of the church. Moreover, in the whole heaven and in the whole world there are two things to which all things have reference; these two are called good and truth, from which, when joined into one, all things in heaven and in the world have had existence and subsistence. When these are one, good is in truth and truth is in good, and truth is of good and good is of truth; thus one acknowledges the other as its mutual and reciprocal, or as an agent recognizes its reagent, each in its turn. This universal marriage is the source of conjugial love between husband and wife. The husband has been so created as to be the understanding of truth, and the wife so created as to be the will of good, and thus the husband to be truth and the wife good; thus that both may be truth and good in form, which form is man, and the image of God. And because it is from creation that truth should be of good, and good of truth, thus mutually and reciprocally, therefore it is impossible for one truth to be united to two diverse goods, or the reverse; neither is it possible for one understanding to be united to two diverse wills, or the reverse; neither for one person who is spiritual to be united to two diverse churches; neither in like manner for one man (vir) to be inmostly united to two women. Inmost union is like that of soul and heart; the soul of the wife is the husband, and the heart of the husband is the wife. The husband communicates and conjoins his soul to the wife by actual love; it is in his seed; and the wife receives it in her heart, and from this the two become one, and then each and all things in the body of the one look to their mutual in the body of the other. This is genuine marriage, which is possible only between two. For it is from creation that all things of the husband, both of his mind and of his body, have their mutual in the mind and in the body of the wife; and thus the most particular things look mutually to each other and will to be united. From this looking and conatus conjugial love exists.
[3] All things in the body, which are called members, viscera, and organs, are nothing but natural corporeal forms corresponding to the spiritual form of the mind; from this each and all things of the body so correspond to each and all things of the mind that whatever the mind wills and thinks the body at its command instantly brings forth into act. When, therefore, two minds act as one their two bodies are potentially so united that they are no more two but one flesh. To will to become one flesh is conjugial love; and such as the willing is, such is that love.
[4] It is allowed to confirm this by a wonderful thing in the heavens. There are married pairs there in such conjugial love that the two can be one flesh, and are one whenever they wish, and they then appear as one man. I have seen and talked with such; and they said that they have one life, and are like the life of good in truth and the life of truth in good, and are like the pairs in man, that is, like the two hemispheres of the brain enclosed in one membrane, the two ventricles of the heart within a common covering, likewise the two lobes of the lungs; these, although they are two, yet are one in regard to life and the activities of life, which are uses. They said that their life so conjoined is full of heaven, and is the very life of heaven with its infinite beatitudes, for the reason that heaven also is such from the marriage of the Lord with it, for all the angels of heaven are in the Lord and the Lord in them.
[5] Furthermore, they said that it is impossible for them to think from any intention about an additional wife or woman, because this would be turning heaven into hell, consequently if an angel merely thinks of such a thing he falls from heaven. They added that natural spirits do not believe such conjunctions as theirs to be possible, for the reason that with those who are merely natural there is no marriage from a spiritual origin, which is of good and truth, but only a marriage from a natural origin; therefore there is no union of minds, but only a union of bodies from a lascivious disposition in the flesh; and this lust is from a universal law impressed upon and thus implanted in everything animate and inanimate from creation. The law is that everything in which there is force wills to produce its like and to multiply its kind to infinity and to eternity. As the posterity of Jacob, who were called the sons of Israel, were merely natural men, and thus their marriages were not spiritual, but carnal, so they were permitted on account of the hardness of their hearts to take several wives.
1004. "Diei illius magni Dei omnipotentis." - Quod significet statum postremum ecclesiae, quando adventus Domini ac ultimum judicium, constat ex significatione "diei magni Dei omnipotentis", quod sit status ultimus ecclesiae, quando adventus Domini ac ultimum judicium (de qua (supra), n. 413). Saepius in Verbo dicitur "dies magnus", "diesJehovae", "dies irae et excandescentiae", "dies vindictae", "dies terribilis", et in illis locis per illum intelligitur status ultimus ecclesiae, et tunc adventus Domini, ac ultimum judicium.
[2] (Continuatio de Sexto Praecepto.)
Amor vere conjugialis non dari potest quam inter duos; sicut non amor Domini erga caelum, quod unum est ab Ipso et in Ipso; seu erga ecclesiam, quae similiter ac caelum una est ab Ipso et in Ipso: omnes qui in caelis sunt, et qui in ecclesia sunt, unum erunt per amorem mutuum ex amore in Dominum; angelus in caelo, et homo in ecclesia, qui non cum reliquis unum ita facit, non est ex caelo, nec ab ecclesia. Praeterea in universo caelo, et in universo mundo, sunt duo ad quae omnia se referunt; illa duo vocantur bonum et verum; ex illis in unum conjunctis omnia quae in caelo et in mundo sunt, exstiterunt et subsistunt; quum unum sunt, tunc bonum est in vero, ac verum est in bono, ac verum est boni et bonum est veri; ita agnoscit unum alterum ut suum mutuum et reciprocum, et sicut agens suum reagens, et vicissim. Ex hoc universali conjugio est amor conjugialis inter maritum et uxorem. Maritus ita creatus est ut sit intellectus veri, et uxor ita creata est ut sit voluntas boni; proinde ut maritus sit verum, et uxor sit bonum, ita ut ambo sint verum et bonum in forma, quae forma est homo, et imago Dei: et quia a creatione est ut verum fiat boni, ac bonum veri, ita mutuo et vicissim, ideo non potest dari unum verum unitum duobus diversis bonis, et vicissim; nec potest dari unus intellectus unitus duabus diversis voluntatibus, et vicissim; nec potest dari unus homo, qui spiritualis, unitus duabus diversis ecclesiis; similiter non unus vir intime unitus duabus feminis. Intima unitio est sicut animae et cordis; anima uxoris est vir, et cor viri est uxor; vir suam animam communicat et conjungit uxori per amorem actualem; inest illa semini ejus, et uxor corde illam recipit; inde duo unum fiunt, et tunc omnia et singula unius corporis spectant suum mutuum in alterius; hoc est genuinum conjugium, unice inter duos dabile; nam a creatione est, ut omnia viri tam mentis ejus quam corporis ejus suum mutuum habeant in mente et in corpore uxoris, ac inde ut singularissima se mutuo spectent ac velint uniri; ex eo aspectu et conatu existit amor conjugialis.
[3] Omnia quae in corpore sunt, quae vocantur membra, viscera et organa, non sunt aliud quam formae naturales corporeae correspondentes formae spirituali mentis; inde omnia et singula corporis ita correspondent omnibus et singulis mentis, ut quicquid mens vult et cogitat, corpus ad nutum in instanti agat: dum itaque binae mentes unum agunt, tunc etiam bina corpora potentialiter ita unita sunt ut non sint duo amplius, sed una caro: velle fieri una caro est amor conjugialis, et is amor talis est quale est id velle.
[4] Hoc licet confirmare per mirabile quod in caelis est: dantur ibi conjuges qui in tali amore conjugiali sunt ut ambo possint esse una caro, et quoque sunt dum volunt, et tunc apparent ut unus homo; vidi, et locutus sum cum illis; et dixerunt quod illis una vita sit, et quod sint sicut vita boni in vero, ac vita veri in bono, et quod sint sicut paria in homine, nempe sicut bina haemisphaeria cerebri circumducta una meninge, binae camerae cordis intra commune tegmen, et bini lobi pulmonum similiter; quae, tametsi duo sunt, usque unum sunt quoad vitam et quoad exercitia vitae, quae sunt usus; dixerunt quod vita illorum ita conjuncta, sit plena caelo, et quod sit ipsa caeli vita cum ejus infinitis beatitudinibus, ex causa, quia caelum etiam tale est, ex conjugio Domini cum illo; nam omnes angeli caeli sunt in Domino, ac Dominus in illis.
[5] Porro dixerunt quod illis impossibile sit cogitare ex aliqua intentione de uxore aut femina supernumeraria, quia hoc foret convertere caelum in infernum; quare angelus dum modo id cogitat, cadit de caelo. Adjecerunt quod spiritus naturales hanc illorum conjunctionem non credant dabilem, ex causa quia illis qui mere naturales sunt non est conjugium ex origine spirituali, quae est boni et veri, sed est conjugium ex origine naturali; inde nec unio mentium, sed modo unio corporum ex animo lasciviente in carne, quae lascivia est ex universali lege cuique vivo et non vivo ex creatione indita et sic insita, quae est, ut omne in quo est vis, producere velit sui instar, ac multiplicare suam speciem in infinitum et in aeternum. Quia posteri Jacobi, qui filii Israelis vocati sunt, fuerunt mere naturales homines, et inde conjugia illorum non spiritualia sed carnalia, ideo illis propter duritiem cordis illorum plures uxores ducere concessum fuit.