1065# “一位还在”表示被玷污和亵渎的真理，即：主掌管天地，因而掌管人们以拯救他们的权柄被转给他们的最高统治者或首领，并从他那里被转给在他之下的其他人。这从内义上的一系列事物明显看出来。因为当“七位王”表示被亵渎的圣言的一切真理，“五位已经倾倒了”表示此处没有说到其余的真理，或它们被忽略了，只说到作为其余的之首的两个真理，即关于主掌管天地的权柄的和关于圣言的时，那么可推知，“还在的一位”和“将要来到的另一位”表示将主的权柄转给他们的最高首领；作为第八位王的“兽”表示承认圣言是神性，然而，圣言被弃绝。
至于这件事本身，即他们将主掌管天地，因而掌管人们以拯救他们的权柄转给他们的最高首领，又从他那里转给在他之下的其他人，这是众所周知的。由此明显可知，他们全心全意地渴望成为统治大地的神，因而以神性敬拜被崇拜。他们的最高首领取代主而被崇拜为神，这一点从他们跪拜这首领以示崇敬，以及对他的鞋子和足迹的神圣亲吻明明看出来。这种崇敬，或更确切地说，这种崇拜从这一点可以推知，即：他能用彼得的钥匙打开天堂，从而把天堂赐给凡他所乐意的人，也能用同样的方式关闭天堂，从而把凡他所乐意的人投入地狱。这还不够；他们还渴望统治大地，并为此目的以各种神圣的借口搜刮世界各国的财富，把它们带入他们的修道院，也就是如此多的宝库，从而既使人们的灵魂，也使他们的资源，因而不仅使与人们同在的天堂的事物，还使与人们同在的世界的事物都服从他们自己。因为他们知道，人若占有人类的灵魂，也占有他们的财富，就会像神一样占有人类，并能将一种神性敬拜转到自己身上。由此清楚可知，那些属于当今巴比伦的人全心全意地渴望成为神，并以神性敬拜被崇拜。但他们虽渴望这一点，却又否认他们将任何神性的东西转给自己，如下文所说明的。
（关于圣言）
在接下来的内容中，我们将论述圣言及其神圣性，作为补充或附录。古时有话说，圣言来自神，是神性所启示的，因而是神圣的；然而，时至今日，人们仍不知道圣言的神性到底在哪里。因为从字面上看，圣言就像以一种奇怪的风格写成的普通文学作品，不像世上或当今时代的著作那样崇高或清晰。正因如此，一个拜自然胜过神或取代神，因而出于他自己和他自己的东西或自我来思考，而不是出于天堂从主来思考的人，可能很容易地陷入关于圣言的错误，并陷入对它的蔑视，在阅读圣言的时候心里会说：“这是什么？那是什么？这能是神性吗？拥有无限智慧的神能以这种方式说话吗？若不是来自为牧师服务的宗教说服，它的神圣性在哪里，出自什么源头？”以及其它类似的话。但为叫他们知道圣言是神性，不仅在每句话上，而且在每个词上都是神性，它的内在意义被揭示出来，这内在意义是属灵的，就包含在属世的外在意义中，就像灵魂包含在它的身体中。这内在意义能证明圣言的神性和随之而来的神圣性；甚至属世人若愿意，它也能使属世人信服，圣言是神性。
1065. And one is. That this signifies the adulterated and profaned truth, that the Lord's power over heaven and over earth, thus, over men to save them, is transferred to their supreme [head]; and from him to the rest under him, is evident from the series of things in the internal sense. For when by seven kings are signified all the truths of the Word profaned, and when by five are fallen is signified that it is not here said of the rest of the truths, or that they are passed by, but only of the two that are of the heads of the rest, namely, of the Lord's power over heaven and earth, and of the Word, it follows, that by one king who is, and by the other who is to come, is signified transference of the Lord's power to their supreme [head]; and that by the beast, which is the eighth king, is signified the acknowledgment of the Word as Divine, and its rejection, notwithstanding.
[2] That they have transferred the Lord's power over heaven and over earth, thus over men to save them, to their supreme [head], and from him to the rest under him, is known. From which it is evident that with all the heart and mind they aim to be as gods over the earth; consequently, to be adored with Divine worship. That their supreme [head] is adored as a god instead of the Lord, is evident from their veneration of him upon the knees, from the holy kissing of his shoes, as well also of his footsteps. And this veneration, or rather adoration, follows from this, that he can open heaven by the keys of Peter, and thus grant heaven to whomsoever he pleases; and, also, by the same means shut heaven, thus cast whomsoever he pleases into hell. Nor is this enough. They also aim at dominion over the earth, for which purpose they scrape together and bring into their monasteries, which are so many treasuries, the wealth of the kingdoms of the world under various pretences of sanctity, and thereby not only subject the souls of men, but also their substance to themselves; consequently, not only the things of heaven, with men, but also those of the world, with them. For they know that he who possesses the souls of men, and their wealth besides, may possess men like a god, and can transfer to himself a sort of Divine worship.
It is therefore evident that those who belong to the Babylon of the present day affect with all the heart and mind to be gods, and to be adored with Divine worship. But although they affect this, yet they deny that they have transferred anything Divine to themselves; upon which we shall speak in the following article.
CONCERNING THE WORD.
[3] Something shall be said concerning the Word and its sanctity, by way of Appendix in the articles which now follow.
It was said of old that the Word is from God, divinely inspired, and therefore holy, but still up to this time it is not known wherein its Divinity consists. For the Word in the letter appears to be like ordinary literature, written in a strange style, neither so sublime nor so lucid as that of the world. It is from this that the man who worships nature for God, or above God, and thence thinks from himself and his own proprium and not from the Lord out of heaven, may easily fall into error about the Word, and into contempt for it, saying in his heart when he reads it, What is this? What is that? Can this be Divine? Can God, who has infinite wisdom, speak in this manner? Where and whence is its sanctity, except from the religious [system], to whose ministers it is serviceable? And other similar things.
But that they may know that the Word is Divine, not only as to every sense, but also as to every expression, its internal sense, which is spiritual, is revealed, and is contained in its external sense, which is natural, as the soul in its body. This sense can testify of the Divinity, and consequent holiness, of the Word, and can convince even the natural man that the Word is Divine, if he is willing to be convinced.
1065. And the one is, signifies the adulterated and profaned truth that the Lord's authority over heaven and earth, thus over men to save them, is transferred to their head, and from him to the others who are under him. This is evident from the series of things regarded in the internal sense. For as the "seven kings" signify all the truths of the Word profaned, and "the five have fallen" signifies that nothing is here said about the rest of the truths, or that they are to be passed by, only the two that are heads of the rest, namely, that respecting the Lord's authority over heaven and earth, and that respecting the Word, so it follows that "the one king who is" and "the other who is to come" signify the transference of the Lord's authority to their head; and that "the beast that is the eighth king" signifies the acknowledgment of the Word as Divine, and yet its rejection.
[2] In respect to the matter itself, namely, that they have transferred the Lord's authority over heaven and earth, thus over men to save them, to their head and from him to the others who are under him, this is well known; and it is evident from this that with all the heart and mind they aspire to be gods over the earth, consequently to be adored with Divine worship. That their head is adored as a god in place of the Lord is evident from their venerating him upon the knees, from the holy kissing of his shoes, also of his footsteps. This veneration or rather adoration follows from this, that he is able to open heaven by the keys of Peter, and thus to give heaven to whomsoever he pleases; also by the same means to close heaven, thus to cast into hell whomsoever he pleases. Nor is this enough; they aspire to dominion over the earth, and to this end under various pretenses of sanctity they scrape together and bring into their monasteries, which are so many treasuries, the wealth of the kingdoms of the world, thus subjecting to themselves both the souls of men and their resources; consequently not only the things of heaven but also those of the world with men. For they know that he who possesses the souls of men and also their wealth, possesses men as God does, and can transfer to himself a kind of Divine worship. From this it is clear that those who belong to the Babylon of the present day aspire with the whole heart and mind to be gods, and to be adored with Divine worship. But although they aspire to this they deny that they have transferred anything Divine to themselves, as will be shown in the following article.
CONCERNING THE WORD
[3] In what now follows the Word and its holiness shall be treated of as a supplement. It was said of old that the Word is from God, Divinely inspired, and thus holy; and yet it has not been known heretofore where in the Word the Divine is. For the Word appears in the letter like a common writing in a strange style, not so sublime or so lucid as appears in the writings of the present age. For this reason a man who worships nature more than God, or in place of God, and thus thinks from himself and what is his own [proprium], and not from the Lord out of heaven, can easily fall into error respecting the Word, and into contempt for it, saying in his heart when he reads it, "What is this? What is that? Is this Divine? Can God who has infinite wisdom speak in this manner? Where is its holiness, and from what source, unless from the religious persuasion whose ministers it serves?" And other like things. But that they may know that the Word is Divine, not only in every sentence but also in every expression, its internal sense, which is spiritual, and which is in its external sense, which is natural, as a soul in its body, has now been revealed. This sense can bear witness to the Divinity and consequent holiness of the Word; and can convince even the natural man that the Word is Divine if he is willing to be convinced.
1065. "Et unus est." - Quod significet verum adulteratum et profanatum, quod potestas Domini super caelum et super terram, ita super homines ad salvandum illos, in supremum illorum, et ab illo in reliquos qui sub illo, translata sit, constat ex serie rerum in sensu interno spectata; dum enim per "septem reges" significantur omnia vera Verbi profanata, et cum per "quinque ceciderunt" significatur quod de reliquis veris hic non dicatur, seu quod praetereantur, solum de binis quae sunt reliquorum capita, nempe de potestate Domini super caelum et super terram, ac de Verbo, sequitur quod per "regem unum qui est", et per "alterum qui venturus est", significetur translatio potestatis Domini in supremum illorum, et quod per "bestiam quae octavus rex" significetur agnitio Verbi pro Divino, et tamen rejectio ejus.
[2] Quod ipsam rem attinet, nempe quod potestatem Domini super caelum et super terram, ita super homines ad salvandum illos, in supremum illorum, et ab illo in reliquos qui sub illo, transtulerint, notum est; ex quibus apparet quod omni corde et animo affectent ut super terra dii sint, proinde ut Divino cultu adorentur: quod supremus eorum loco Domini ut Deus adoretur, patet ex veneratione ejus super genubus, ex sancta osculatione calceorum ejus, tum quoque vestigiorum pedis ejus; quae veneratio aut potius adoratio sequitur ex eo, quod possit aperire caelum per claves Petri, ita dare caelum cuicunque placet, et quoque occludere caelum per easdem, ita conjicere in infernum quemcunque vult: nec hoc satis est; affectant etiam dominium super terram, ob quem finem opes regnorum mundi sub variis sanctitatis speciebus, in monasteria sua, quae totidem sunt thesauraria, corradunt et inferunt; ac ita sicut animas hominum, ita etiam facultates illorum sibi subjiciunt, consequenter non modo illa quae caeli sunt apud homines, sed etiam illa quae mundi sunt apud illos; sciunt enim quod qui possidet hominum animas, et qui insuper illorum opes, is possideat homines sicut Deus, et quod possit cultum quendam Divinum in se transferre. Inde patet quod illi qui ex hodierna Babylonia sunt, omni corde et animo affectent ut dii sint, ac ut Divino cultu adorentur; sed tametsi hoc affectant, usque negant quod aliquod Divinum in se transtulerint, de qua re in sequente articulo.
[3] (De Verbo.)
In his quae nunc sequuntur, appendicis loco dicetur de Verbo et ejus sanctitate. Dictum est ab antiquo quod Verbum sit a Deo, divinitus inspiratum, et inde sanctum; sed usque hactenus nescitum est ubinam in eo Divinum est, nam Verbum in littera apparet sicut scriptum vulgare, stylo peregrino, non sublimi nec lucente sicut in scriptis saeculi; ex eo est quod homo qui Naturam prae Deo aut pro Deo colit, et inde ex se et suo proprio, et non e caelo a Domino cogitat, facile in errorem de Verbo et in contemptum ejus cadat; dicens corde dum id legit, Quid hoc? quid illud? an hoc est Divinum? an Deus, cui infinita sapientia est, ita loqui potest? ubi et unde sanctum ejus, nisi ex religioso cujus ministris inservit? et similia alia. Sed ut sciant quod Verbum sit Divinum non modo ad omnem sensum, sed etiam ad omnem vocem, revelatus est sensus internus ejus, qui est spiritualis, qui sensui externo ejus, qui est naturalis, inest sicut anima corpori suo; hic sensus potest de Verbi Divinitate et inde sanctitate testari, et convincere etiam hominem naturalem quod Verbum sit Divinum, si vult convinci.