1027# “人因这雹灾就亵渎神”表示随之而来的对圣言的歪曲。这从“亵渎神”和“雹灾”的含义清楚可知：“亵渎神”是指歪曲圣言(参看AE778,991节)；“雹灾”是指在最大或最高程度上属地狱的虚假，如刚才所述，对圣言的歪曲就来自这种虚假。
(关于总体上的诫命续)现在要说一说结合如何通过十诫实现。唯独主将人与祂自己结合，而不是人自己与主结合；主通过一个人认识、理解、意愿并实行这些诫命而将他与祂自己结合。当人实行它们时，结合就存在；但他若不实行它们，就不再意愿它们；当他不再意愿它们时，也就不再理解和认识它们。因为当人能去做，却不做时，意愿算什么呢？它不就是一个纯粹的观念吗？由此可知，当一个人实行十诫时，结合才会发生。不过，前面说，唯独主将人与祂自己结合，而不是人自己与主结合；这种结合是通过实行(诫命)实现的。由此可知，是与人同在的主实行这些诫命。
然而，谁都可以看出，约不能缔结，结合不能通过它实现，除非人里面有某种互动，好叫他不仅可以同意，还可以接受。为达到这个目的，主赋予人貌似凭自己意愿和行动的自由；这种自由具有这种性质：当人正在思考真理，实行良善时，他不知道别的，只知道这种自由在他自己里面，因而来自他自己。正是人这一方的互动带来结合。但由于这种自由来自主，并不断来自主，所以人必须在各方面都承认：思考和理解真理，意愿和实行良善，不是来自他自己，而是来自主，如刚才关于这个主题所说的(AE946,971,973节)。
因此，当人通过服从后六条诫命貌似凭自己与主结合时，主就通过头三条诫命与人结合；这头三条诫命是，人必须承认神，必须相信主，必须尊祂的名为圣。人不会相信这些事，无论他多么自以为相信，除非他避免另一块石版，也就是后六条诫命所提到的邪恶，因为它们是罪。这些就是属于主与人所立之约的事，通过它们会有一个相互结合，好叫人可以在主里面，主在人里面(约翰福音14:20)。
1027. And men blasphemed God because of the plague of the hail. That this signifies the falsification of the Word thence, is evident from the signification of blaspheming God, as denoting to falsify the Word (see above, n. 778, 991); and from the signification of the plague of hail, as denoting falsity in the highest degree infernal (see just above), whence comes the falsification of the Word.
Concerning the Precepts of the Decalogue in general:-
[2] Something shall now be said as to how conjunction takes place by means of the precepts of the Decalogue.
The Lord alone conjoins a man to Himself, and not a man himself to the Lord; and the Lord conjoins a man to Himself by this, that he knows, understands, wills, and does those precepts. When he does them, then there is conjunction; but if he does not, he ceases to will them; and when he ceases to will, he ceases also to understand and know them. For what is willing, if a man does not act when it is possible for him so to do. Is it a mere idea? Therefore it follows that conjunction takes place when a man does the precepts of the Decalogue.
But it was said that the Lord alone conjoins a man to Himself, and not a man himself to the Lord; and that conjunction is effected by doing. Hence it follows that the Lord with man does these precepts.
[3] But any one may see that a covenant cannot be entered into, and conjunction effected by its means, unless there is something reciprocal in a man, so that he may not only consent, but also receive. For this end the Lord has endowed man with freedom to will and act as of himself; and that freedom is such that he does not know when he thinks what is true, and does what is good - but that it is within himself, and thus from himself. It is this reciprocity on man's part that brings about conjunction. But because that freedom is from the Lord, and continually from Him, therefore a man must in every respect acknowledge that to think and understand what is true, and to will and to do what is good, is not from himself, but from the Lord, according to what was said upon this subject above (n. 946, 971, 973).
[4] Wherefore when a man conjoins himself to the Lord by the six last precepts, as of himself, then the Lord conjoins Himself to him by the three first precepts, which are, that man acknowledges a God, believes in the Lord, and keeps His name holy. Belief in these things is not with man, however he may suppose that it is, unless he abstains from the evils mentioned in the other table, that is, in the last six precepts, as being sins.
These are the things pertaining to the covenant on the Lord's part and on man's part, by which there is a reciprocal conjunction, which is, that man is in the Lord, and the Lord in man (John 14:20).
1027. And men blasphemed God because of the plague of the hail, signifies consequent falsification of the Word. This is evident from the signification of "blaspheming God," as being to falsify the Word (See above, n. 778, 991); also from the signification of "the plague of the hail," as being falsity in the greatest degree infernal (See just above), from which comes the falsification of the Word.
(Continuation: The Commandments in general)
[2] Something shall now be said about how conjunction is effected by means of the commandments of the Decalogue. Man does not conjoin himself to the Lord, but the Lord alone conjoins man to Himself, and this He does by man's knowing, understanding, willing, and doing these commandments; and when man does them there is conjunction, but if he does not do them he ceases to will them, and when he ceases to will them he ceases also to understand and know them. For what does willing amount to if man when he is able does not do? Is it not a figment of reason? From this it follows that conjunction is effected when a man does the commandments of the Decalogue.
[3] But it has been said that man does not conjoin himself to the Lord, but that the Lord alone conjoins man to Himself, and that conjunction is effected by doing; and from this it follows that it is the Lord with man that does these commandments. But anyone can see that a covenant cannot be entered into and conjunction be effected by it unless there is some reciprocal on man's part, not only that he may consent but also that he may receive. To this end the Lord has imparted to man a freedom to will and act as if of himself, and such a freedom that man does not know otherwise, when he is thinking truth and doing good, than that the freedom is in himself and thus from himself. This reciprocal is on man's part in order that conjunction may be effected. But as this freedom is from the Lord, and continually from Him, man must by all means acknowledge that to think and understand truth and to will and do good are not from himself, but are from the Lord, according to what has been said on this subject above (n. 946, 971, 973).
[4] Consequently when man through the last six commandments conjoins himself to the Lord as if of himself, the Lord then conjoins Himself to man through the first three commandments, which are that man must acknowledge God, must believe in the Lord, and must keep His name holy. This man does not believe, however much he may think that he does, unless the evils forbidden in the other table, that is, in the last six commandments, he abstains from as sins. These are the things pertaining to the covenant on the part of the Lord and on the part of man, through which there is reciprocal conjunction, which is that man may be in the Lord and the Lord in man (John 14:20).
1027. "Et blasphemarunt homines Deum prae plaga grandinis." - Quod significet falsificationem Verbi inde, constat ex significatione "blasphemare Deum", quod sit falsificare Verbum (ut supra, n. 778, 991); et ex significatione "plagae grandinis", quod sit falsum maxime infernale (de qua mox supra), unde est falsificatio Verbi.
[2] (De Praeceptis Decalogi in genere.)
Nunc quomodo fit conjunctio per praecepta decalogi, aliquid dicetur. Dominus solus conjungit hominem Sibi, et non homo se Domino; conjungit Dominus hominem Sibi per id, ut homo praecepta illa sciat, intelligat, velit et faciat; quando homo facit illa, tunc est conjunctio; si autem non facit illa, cadit velle illa, et cum velle etiam intelligere et scire illa: quid enim est velle, cum homo non facit quando potest? estne ens rationis? Inde sequitur quod conjunctio fiat quando homo facit praecepta decalogi.
[3] Sed dictum est quod Dominus solus conjungat hominem Sibi, et non homo se Domino, et quod conjunctio fiat per facere; inde sequitur quod Dominus apud hominem faciat praecepta illa. Sed quisque videre potest quod foedus non ineatur, et per id conjunctio fiat, nisi aliquod vicissim apud hominem sit, ut non modo consentiat, sed etiam recipiat. Propter illum finem indiderat Dominus homini liberum volendi et faciendi sicut a se, ac tale liberum ut homo non sciat aliter, dum verum cogitat et bonum facit, quam quod sit intus in se, et sic a se. Hoc vicissim est a parte hominis ut fiat conjunctio. Sed quia id liberum est a Domino, et continue ab Ipso, homo omnino agnoscet quod cogitare et intelligere verum, ac velle et facere bonum, non sit a se sed a Domino, secundum illa quae supra (n. 946, 971, 973) de hac re dicta sunt.
[4] Quapropter dum homo se conjungit Domino per sex ultima praecepta sicut a se, tunc Dominus conjungit Se homini per tria prima praecepta, quae sunt quod homo agnoscat Deum, credat in Dominum et sanctum habeat nomen Ipsius. Horum fides non apud hominem est, utcunque credat quod sit, nisi abstineat a malis ut peccatis quae in altera tabula, hoc est, in sex ultimis praeceptis, praescripta sunt. Haec sunt foederis a parte Domini et a parte hominis, per quae conjunctio reciproca,
quae est ut homo sit in Domino, et Dominus in homine (Johannes 14:20).