1067# 启17:11.“那先前有，如今没有的兽，自己是第八位，和那七位同列，也走向灭亡”表示圣言是神性这一真理也被亵渎了，但它被弃绝了。这从“兽”、“先前有，如今没有”、“自己是第八位，和那七位同列”、“走向灭亡”的含义清楚可知：“兽”是指圣言（对此，参看AE1038节）；“先前有，如今没有”是指起初圣言被接受和阅读，但后来被拿走，不被阅读（对此，参看AE1054节）；“自己是第八位，和那七位同列”是指被亵渎的良善和真理，对他们来说，圣言是神性（对此，我们稍后会提到）；“走向灭亡”是指这圣言为了形式而被承认，但仍被弃绝（对此，参看AE1055节）。由此可见，这些话表示被亵渎的这一良善之真理：圣言是神性，但它仍被弃绝了。它被接受并承认为神性，主要是因为他们的宗教建立在给彼得的钥匙上，如圣言所描述的那样。但它仍被弃绝了，这是众所周知的，因为它从普通人那里被拿走了，没有在圣殿中被阅读，并且与圣言同等的神圣性和灵感被归于教皇的法令。但由于这些与圣言不一致，所以圣言总体上通过声称圣言可以根据教会的状态来改变而被废掉了，甚至被亵渎了。由此清楚可知，圣言是神性这一真理被他们亵渎了。
这就是这些话的含义，这一点可从以下事实明显看出来：本章所论述的“兽”表示圣言，并被称为“第八位王”，但和“那七位同列”。它被称为“第八位王”，是因为“王”表示真理，数字“八”表示良善，“七”表示被亵渎的良善之真理。事实上，圣言是与良善结合的真理；因此，它的每个细节里面都有良善与真理的婚姻。当这些话表示这些事物时，它们的意义就很明显了。否则，没有人能明白，甚至猜到“那兽是第八位王，和那七位同列，也走向灭亡”是什么意思，因为是第八位，却又和七位同列是一个矛盾。同样，也没有人能明白或猜到“七位王”，其中“五位倾倒了，一位还在，一位还没有来到”是什么意思，以及论到那兽的话，即它“先前有，如今没有”，后来“那十位王必把他们的权柄给那兽，又使那淫妇荒凉”表示什么。如果这一点，即本章所记载的事描述了巴比伦在圣言方面的性质，不揭示出来，那么这些事将永远是向人类深藏的奥秘。
（关于圣言续）
只有被光照的人才能感知或看到，圣言是赋予天使智慧，光照世人的神性真理本身。因为在一个心智没有被提升到感官领域之上的人看来，字义上的圣言似乎如此简单，以至于几乎没有什么比这更简单的了。但神性真理，就是诸如在天堂里，天使从中获得智慧的那种神性真理，就隐藏在它里面，如同隐藏在它的圣所中。因为字面上的圣言就像圣殿中间被幔子遮盖的内室或隐秘处，这内室或隐秘处里面藏有天堂智慧的奥秘，是耳朵未曾听到的。事实上，圣言和它的每个细节里面都有一个属灵意义，这属灵意义里面又有一个神性属天意义，而神性属天意义就本身而言，是天堂里赋予天使智慧，光照世人的神性真理本身。天堂里的神性真理是从显为太阳的主发出的光，这太阳是神性之爱。从主发出的神性真理因是天堂之光，故也是神性智慧。正是这神性真理光照天使的心智和眼睛，也光照世人的心智，但不光照他们的眼睛，并且当世人从主而不是从自我阅读圣言时，它能使他们理解真理、感知良善。因为那时，他与天使相伴，从内在拥有像天使的属灵感知那样的感知；人-天使（man-angel）所拥有的属灵感知流入他在世上所特有的属世感知，并光照它。因此，出于对真理的情感阅读圣言的人通过天堂从主那里获得光照。
1067. (Verse 11) And the beast which was, and is not, he is the eighth, and is of the seven, and goeth into perdition. That this signifies that the truth also is profaned, that the Word is Divine, by its being nevertheless rejected, is evident from the signification of the beast, as denoting the Word (concerning which see above, n. 1038); and from the signification of which was, and is not, as denoting that the Word in the beginning was received and read, but afterwards taken away and not read (concerning which also see above, n. 1054); and from the signification of he is also the eighth, and is of the seven, as denoting that the good and truth are profaned; that the Word to them is Divine, of which we shall speak presently. And from the signification of going into perdition, as denoting acknowledgment for the sake of form, and still rejection (concerning which see above, n. 1055). From these things it is evident that by those words is signified that truth of good profaned, that the Word is Divine, when notwithstanding it is rejected.
That it is received and acknowledged as Divine, is chiefly owing to their religion being founded on the keys given to Peter, of which the Word treats. But that it is nevertheless rejected is known, for it is taken away from the common people, is not read in the temples, and an equal degree of sanctity and inspiration is attributed to the edicts of the Pope as to the Word. But because these disagree with the Word it is, in general, weakened, indeed, blasphemed, by making it allowable to alter it according to the state of the church. It is therefore evident that the truth, that the Word is Divine, is profaned by them.
[2] That these things are signified by these words is evident from this, that by the beast treated of in this chapter is signified the Word; and it is called the eighth king, and still is of the seven. The reason why it is called the eighth king is, that by king is signified truth, and by the number eight good, and by seven the truth of good profaned. For the Word is truth conjoined with good; wherefore there is in every particular of it a marriage of good and truth.
When these things are signified by those words, then their sense is clearly evident. Otherwise no one could perceive, nor indeed conjecture, what is meant by the beast being the eighth king, and yet of the seven, and by going into perdition; for to be the eighth, and yet to be of the seven, would be a contradiction. Neither likewise could any one perceive or conjecture what is meant by the seven kings, of whom five have fallen, and one is, and the other cometh. Also what is signified by what is said of the beast, that it was, and is not, but yet is. And afterwards, that the ten kings shall deliver up their power to the beast, and shall devastate the whore. These things would continue for ever mysteries deeply hid from mankind, if it had not been revealed, that by the things recorded in this chapter is described the quality of Babylon as to the Word.
Continuation concerning the Word:-
[3] That the Word is Divine truth itself, which gives wisdom to angels and enlightens men, cannot be perceived, or seen, except by a man who is enlightened. For the Word in its literal sense seems to a worldly man, whose mind is not raised above the sensual sphere, to be so simple, that hardly anything could be simpler. But still Divine truth, such as is in the heavens, and from which angels derive their wisdom, lies concealed therein as in its sanctuary. For the Word in the letter is like the secret place covered with a veil in the midst of a temple within which lie mysteries of heavenly wisdom, such as the ear hath not heard. For in the Word and in every detail of it there is a spiritual sense, and in this a Divine celestial sense, which, considered in itself, is the Divine truth itself in the heavens, which gives wisdom to angels and enlightenment to men. The Divine truth in the heavens is light proceeding from the Lord as a Sun, which is Divine love. And because Divine truth proceeding from the Lord is the light of heaven, it is also Divine wisdom. It is this that enlightens both the minds and the eyes of the angels, and it also enlightens the minds but not the eyes of men, and enables them to understand truth, and also to perceive good, when they read the Word from the Lord and not from themselves. For a man is then in consort with the angels, and inwardly in a perception like the spiritual perception of the angels; and that spiritual perception which is enjoyed by a man-angel flows into the natural perception proper to him in the world, and enlightens it. Hence the man who reads the Word from the affection of truth has enlightenment through heaven from the Lord.
1067. Verse 11. And the beast which was and is not is himself the eighth, and is of the seven, and he goeth into perdition, signifies that the truth that the Word is Divine has also been profaned; and yet it has been rejected. This is evident from the signification of "the beast," as being the Word (See above, n. 1038); also from the signification of "which was and is not," as being that the Word in the beginning was received and read, but afterwards was taken away, and not read (See above, n. 1054); also from the signification of "is himself the eighth, and is of the seven," as being that the good and truth that the Word to them is Divine has been profaned (of which presently); also from the signification of "going into perdition," as being that this is acknowledged for the sake of form, and still has been rejected (See above, n. 1055). From all this it can be seen that these words signify this profaned truth of good that the Word is Divine, and still it has been rejected. It has been received and acknowledged as Divine chiefly because their religion is founded on the keys given to Peter, as described in the Word. Nevertheless, that it has been rejected is well known, for it is taken away from the common people, it is not read in the temples, and the same holiness and inspiration are attributed to the decrees of the Pope as to the Word; but as these are not in harmony with the Word, the Word in general is invalidated, and even blasphemed, by the claim that it is allowable to change it according to the state of the church. From this it is clear that the truth that the Word is Divine has been profaned by them.
[2] That this is the signification of these words can be seen from this, that "the beast" treated of in this chapter signifies the Word, and is called the "eighth king," and yet is "of the seven." It is called "the eighth king" because a "king" signifies truth, and the number "eight" signifies good, and "seven" the truth of good profaned. For the Word is truth conjoined to good; therefore in every particular of it there is the marriage of good and truth. When this is seen to be the signification of these words their meaning is clearly evident; but otherwise no one could perceive nor indeed surmise what is meant by "the beast is the eighth king and yet of the seven, and he goeth into perdition," for to be the eighth and yet to be of the seven would be a contradiction. Nor could anyone perceive or surmise what is meant by "the seven kings," of whom "five have fallen and one is, and the other is not yet come;" also what is signified by what is said of the beast, namely, that "it was and is not, and yet is," and afterwards that "the ten kings shall give over their authority unto the beast, and shall make the harlot desolate." These would have been mysteries forever, deeply hidden from mankind, if it had not been revealed that the things recorded in this chapter describe what Babylon is as to the Word.
(Continuation respecting the Word)
[3] That the Word is the Divine truth itself, which gives wisdom to angels and enlightens men, can be apperceived or seen only by a man enlightened. For to a worldly man, whose mind has not been raised above the sensual sphere, the Word in the sense of the letter appears so simple that scarcely anything could be more simple; and yet the Divine truth, such as it is in the heavens, and from which angels have their wisdom, lies concealed in it as in its sanctuary. For the Word in the letter is like the adytum in the midst of a temple covered with a veil, within which lie deposited arcana of heavenly wisdom such as no ear hath heard. For in the Word and in every particular of it there is a spiritual sense, and in that a Divine celestial sense, which regarded in itself is the Divine truth itself, which is in the heavens and which gives wisdom to angels and enlightens men. The Divine truth in the heavens is light proceeding from the Lord as a Sun, which is the Divine love. And as the Divine truth proceeding from the Lord is the light of heaven, so it is the Divine wisdom. This illuminates both the minds and the eyes of angels, and also enlightens the minds of men, but not their eyes, and enables them to understand truth and also to perceive good when man reads the Word from the Lord and not from self; for he is then in consort with angels, and interiorly has a perception like the spiritual perception of angels; and that spiritual perception which the man-angel has flows into his natural perception, which is his own while in the world, and enlightens it. Consequently the man who reads the Word from the affection of truth has enlightenment through heaven from the Lord.
1067. (Vers. 11.) "Et bestia quae erat et non est, et ipse octavus est, et de septem est, et in interitum abit." - Quod significet quod verum profanatum etiam sit, quod Verbum sit Divinum, et tamen est rejectum, constat ex significatione "bestiae", quod sit Verbum (de qua supra, n. 1038); ex significatione "quae erat et non est", quod sit quod Verbum in initio fuerit receptum et lectum, at postea ablatum et non lectum (de qua etiam supra, n. 1054); ex significatione "ipse octavus est, et de septem est", quod sit quod bonum et verum profanatum sit, quod Verbum illis sit Divinum (de qua sequitur); et ex significatione "in interitum abire", quod sit agnitum pro forma, et usque rejectum (de qua supra, n. 1055): ex his constare potest quod per illa verba significetur id verum boni profanatum, quod Verbum sit Divinum, cum tamen rejectum est. Quod receptum sit et agnitum pro Divino, est praecipue, quod religio illorum super clavibus Petro datis, de quibus in Verbo, fundatur; at quod usque rejectum sit, notum est, ablatum enim est vulgo, non legitur in templis, dictaminibus Papae aequalis sanctitas et inspiratio addicatur quae Verbo; sed quia illa cum Verbo discordant, in communi infirmatur, immo blasphematur, statuendo quod illud liceat secundum statum ecclesiae immutare; (inde) patet quod id verum, quod Verbum sit Divinum, ab illis profanatum sit.
[2] Quod haec per illa verba significentur, constare potest ex eo, quod per "bestiam", de qua in hoc capite agitur, significetur Verbum, et quod illa dicatur "rex octavus", et quod usque "de septem sit"; quod dicatur "rex octavus", est quia per "regem" significatur verum, et per numerum "octo" bonum, ac per "septem" verum boni profanatum; Verbum enim est verum conjunctum bono, quare in singulis ejus est conjugium boni et veri. Quando haec per illa verba significantur, tunc sensus illorum manifeste patet; alioqui nemo potest percipere, ne quidem augurari, quid intelligendum est per quod "bestia rex octavus sit, et tamen de septem, ac in interitum abire"; nam esse octavus et tamen esse de septem, foret contradictio: tum nec aliquis percipere nec augurari posset quid intelligendum per "reges septem", quorum "quinque ceciderunt, ac unus est et alter (nondum) venit"; tum quid significat quod dicitur de bestia, nempe, "quae erat, et non est, attamen est"; et postea quod "decem reges potestatem tradent bestiae, et devastabunt meretricem"; haec forent arcana in aeternum coram humano genere abscondita, si non revelatum esset quod per illa quae in hoc capite sunt describatur qualis Babylonia est quoad Verbum.
[3] (Continuatio de Verbo.)
Quod Verbum sit ipsum Divinum Verum, quod angelis dat sapientiam, et homines illustrat, non potest appercipi nec videri nisi ab homine illustrato: apparet enim Verbum in sensu litterae coram homine mundano, cujus mens non elevata est supra sphaeram sensualem, tam simplex ut vix aliquid simplicius; sed usque Divinum Verum, quale est in caelis, et ex quo angelis est sapientia, latet in eo ut in suo sacrario; est enim Verbum in littera sicut in medio templi adytum velo obtectum, intra quod arcana sapientiae caelestis, qualia non auris audivit, jacent reposita: nam in Verbo, et in singulis ejus, est sensus spiritualis, et in hoc sensus Divinus caelestis, qui in se spectatus est ipsum Divinum Verum, quod in caelis est, et dat angelis sapientiam, et illustrat homines; Divinum Verum quod in caelis est, est lux procedens a Domino ut Sole, qui est Divinus Amor; et quia Divinum Verum procedens a Domino est lux caeli, est quoque Divina Sapientia; haec est quae angelorum tam mentes quam oculos illuminat, ac eadem etiam est quae hominum mentes sed non eorum oculos illustrat, et dat eis intelligere verum et quoque percipere bonum, quando homo a Domino et non a se legit Verbum; tunc enim in consortio est cum angelis, ac interius in perceptione simili perceptioni spirituali angelorum; et perceptio illa spiritualis, quae est homini angelo, influit in perceptionem ejus naturalem, quae est propria ejus in mundo, et hanc illustrat: inde est homini, qui legit Verbum ex affectione veri, illustratio per caelum a Domino.