1073# “因为羔羊是万主之主，万王之王”表示因为主是良善本身和真理本身，因而是全能的。这从以下事实清楚可知，主凭神性良善而被称为“主”，凭神性真理而被称为“王”。有两样事物从主发出，即：神性良善和神性真理。这两者合一从主发出，但在天堂却没有被天使如此合一地接受。最高层或第三层天堂接受神性良善多于神性真理，中间或第二层天堂接受神性真理多于神性良善。因此，第三层天堂被称为主的领土，第二层天堂被称为主的王国；也正因如此，第三层天堂的天使被称为主的儿子，第二层天堂的天使被称为天国之子和王子，以及君王。当主被称为“万主之主，万王之王”时，“万主”和“万王”是指这两类天使。当祂被称为“万神之神”时，“神”是指主，“万神”是指天使。但总体上，“万主”在灵义上是指所有从主处于对主之爱的良善之人，“万王”在灵义上是指那些出于这爱处于真理的教义之人，无论他们在天堂还是在地上。由于爱和由此而来的仁之一切良善，并教义和由此而来的信之一切真理都由主通过圣言被赋予人，而那些将拯救人类的神性能力或权柄归于主，将神性的神圣性归于圣言的人知道这一点，所以此处经上说“羔羊必胜过他们，因为羔羊是万主之主，万王之王”，也就是说，唯独主是神性良善和神性真理，因而也是圣言。由于主出于神性良善通过神性真理做一切事，所以“万主之主，万王之王”也是指主的全能。
（关于圣言续）
圣言具有这种品质，是因为它在起源上是从主发出、被称为神性真理的神性本身；这神性真理在下降到世人的过程中，按照三个层级依次穿过天堂；在每层天堂，它都以适合那里天使的智慧和聪明的方式被写出来；最后，它从主通过天堂被带到世人那里，在那里以适合他们理解和领悟的方式被写出来并颁布。因此，这就是圣言的字义，诸如在三层天堂里的那种神性真理以不同的次序储存在字义中。由此清楚可知，三层天堂天使的一切智慧都被主赋予我们的圣言，或说包括在这圣言中；在圣言至内层里面的第三层天堂天使的智慧，因充满神性真理的奥秘和宝藏而对世人来说，是无法理解和难以形容的。这些就储存在我们圣言的每一个细节和一切细节中。由于神性真理是天堂里的主，所以主自己存在于其圣言的一切细节和每个细节中，可以说住在其中，就像住在自己的天堂；正如祂自己论到约柜所说的，约柜里面只存放了刻在两块石版上的十诫，就是圣言的初熟之物，因为祂说，祂要在那里与摩西、亚伦说话，要存在于那里，住在那里，那里是祂的至圣所，也是祂如在天上那样的居所。
1073. For he is Lord of lords, and King of kings. That this signifies, because the Lord is Good itself and Truth itself, and thence almighty, is evident from this, that the Lord is called Lord from Divine good, and King from Divine truth.
There are two things that proceed from the Lord - Divine Good and Divine truth. These two proceed from the Lord united, but are received by the angels in heaven not so united. In the highest or third heaven, Divine Good is received more than Divine truth; in the middle or second heaven Divine truth is received more than Divine Good. Therefore the third heaven is called the Lord's dominion, and the second heaven is called the Lord's kingdom; and, hence, also the angels in the third heaven are called sons of the Lord, thus also lords; and the angels in the second heaven are called sons of the kingdom, and sons of the king, thus also kings. The latter and the former angels are meant by lords and by kings, when the Lord is called Lord of lords, and King of kings. As also, when He is called God of gods, the Lord is meant by God, and the angels by gods. But in general, by lords, in the spiritual sense, are meant all those who are in the good of love to the Lord from the Lord; and by kings those who are in the doctrine of truth from that love, whether they are in the heavens or on the earth.
Now because all the good of love and of the charity therefrom, and all the truth of doctrine and of the faith therefrom, is imparted to man from the Lord by means of the Word - and those know this who attribute the Divine power of saving men to the Lord, and Divine sanctity to the Word - therefore, it is here said that the Lamb shall overcome them, because He is Lord of lords, and King of kings; that is, because the Lord alone is Divine good and Divine truth, and, thence, also the Word.
Because the Lord performs all things from Divine Good by means of Divine truth, therefore also by Lord of lords and King of kings is meant the Lord as Almighty.
Continuation concerning the Word:-
[2] That the Word is of such a quality is, because in its origin it is the Divine Itself proceeding from the Lord which is called Divine truth; and this, in its descent to men in the world, has passed through the heavens, in order, according to three degrees. And in every heaven it is written in accommodation to the wisdom and intelligence of the angels there, and lastly, is brought down from the Lord through the heavens to men; and is there written and promulgated in a manner accommodated to their understanding and apprehension. This, therefore, is its literal sense, in which Divine truth lies in distinct order, such as it is in the three heavens. From this it is evident that all the wisdom of the angels who are in the three heavens is included in our Word from the Lord; and in its inmost, the wisdom of the angels of the third heaven, which to man is incomprehensible and ineffable, because full of mysteries and treasures of Divine verities. These lie stored up in all and every part of our Word. And because Divine truth is the Lord in the heavens, therefore also the Lord Himself is present, and may be said to dwell in all and every part of His Word, as in His heavens. Just as He Himself said concerning the ark of the covenant, in which only the Ten Precepts inscribed on two tables - the first-fruits of the Word - were deposited. For He said that there He would speak with Moses and Aaron, that there He would be present, that He would dwell there, and that it was His Holy of holies, and also His dwelling-place, as in heaven.
1073. For He is Lord of lords, and King of kings, signifies because the Lord is good itself and truth itself, and thus omnipotent, as is evident from the fact that the Lord is called "Lord" from the Divine good, and "King" from the Divine truth. There are two things that proceed from the Lord, namely, the Divine good and the Divine truth. These two proceed from the Lord united, but in heaven they are received by the angels not so united. In the highest or third heaven more Divine good than Divine truth is received; in the middle or second heaven more Divine truth than Divine good is received. Therefore the third heaven is called the Lord's dominion, and the second heaven is called the Lord's kingdom; and thence also the angels who are in the third heaven are called sons of the Lord, and also lords, and the angels in the second heaven are called sons of the kingdom and sons of the King, and also kings. These two classes of angels are meant by "lords" and by "kings," when the Lord is called "Lord of lords and King of kings." So, too, when He is called "God of gods," the Lord is meant by "God," and the angels by "gods." But in general "lords" in the spiritual sense mean all who are in the good of love to the Lord from the Lord, and "kings" those who are in the doctrine of truth from that love, whether in the heavens or on the earth. Now as all the good of love and thus of charity, and all the truth of doctrine and thus of faith, is given to man by the Lord through the Word, and this they know, who attribute to the Lord the Divine power of saving men, and who attribute to the Word a Divine holiness, so it is here said that "the Lamb shall overcome them, for He is Lord of lords and King of kings," that is, because the Lord alone is the Divine good and the Divine truth, and thus also the Word. Because all things are done by the Lord from the Divine good by means of the Divine truth, "Lord of lords and King of kings" means also the Lord as omnipotent.
(Continuation respecting the Word)
[2] The Word is such because in its origin it is the Divine itself that proceeds from the Lord, and is called the Divine truth; and when this descended to men in the world it passed through the heavens in their order according to their degrees, which are three; and in each heaven it was written there in accommodation to the wisdom and intelligence of the angels. Finally it was brought down from the Lord through the heavens to men, and there it was written and promulgated in adaptation to man's understanding and apprehension. This, therefore, is the sense of its letter, and in this the Divine truth such as it is in the three heavens, lies stored up in distinct order. From this it is clear that all the wisdom of the angels in the three heavens has been imparted by the Lord to our Word, and in its inmost there is the wisdom of the angels of the third heaven, which is incomprehensible and ineffable to man, because full of arcana and treasures of Divine verities. These lie stored up in each particular and in all the particulars of our Word. And as the Divine truth is the Lord in the heavens, so the Lord Himself is present, and may be said to dwell in all the particulars and each particular of His Word, as He does in His heavens; and in the same way as He has said of the ark of the Covenant, in which were deposited only the Ten Commandments written on the two tables, the first fruits of the Word, for He said that He would speak there with Moses and Aaron, that He would be present there, that He would dwell there, and that it was His holy of holies, and His dwelling place as in heaven.
1073. "Quia Dominus dominorum est, et Rex regum." - Quod significet quia Dominus est ipsum Bonum et ipsum Verum, et inde omnipotens, constat ex eo, quod Dominus dicatur "Dominus" ex Divino Bono, et "Rex" ex Divino Vero. Sunt duo quae procedunt a Domino, nempe Divinum Bonum ac Divinum Verum; haec duo a Domino unita procedunt, sed in caelo ab angelis non sic unita recipiuntur; in supremo seu tertio caelo recipitur Divinum Bonum plus quam Divinum Verum, in medio seu secundo caelo recipitur Divinum Verum plus quam Divinum Bonum; quare tertium caelum vocatur dominium Domini, ac secundum caelum vocatur regnum Domini, et inde quoque angeli qui in tertio caelo sunt vocantur filii Domini, ita quoque domini, et angeli in secundo caelo vocantur filii regni ac filii Regis, ita quoque reges; hi et illi angeli intelliguntur per "dominos" et per "reges", dum de Domino dicitur "Dominus dominorum" et "Rex regum"; sicut etiam cum dicitur "Deus deorum", intelligitur Dominus per "Deum", et angeli per "deos." In genere autem per "dominos" in spirituali sensu intelliguntur omnes qui in bono amoris in Dominum a Domino sunt, et per "reges" qui in doctrina veri ex illo amore sunt, sive sint in caelis sive sint in terris. Nunc quia omne bonum amoris et inde charitatis, ac omne verum doctrinae et inde fidei, homini a Domino per Verbum datur, et hoc sciunt qui Divinam potestatem salvandi homines Domino, ac Divinam sanctitatem Verbo, addicunt, ideo hic dicitur quod Agnus vincet illos "quia Dominus dominorum est et Rex regum", hoc est, quia Dominus solus est Divinum Bonum ac Divinum Verum, et inde quoque Verbum. Quoniam Dominus omnia agit ex Divino Bono per Divinum Verum, ideo etiam per "Dominum dominorum et Regem regum" intelligitur Dominus, ut omnipotens.
[2] (Continuatio de Verbo.)
Quod Verbum tale sit, est quia in origine sua est ipsum Divinum procedens a Domino, quod vocatur Divinum Verum; et hoc dum ad homines in mundo demissum est, ordine caelos, secundum gradus illorum, qui tres sunt, transivit; et in unoquovis caelo accommodate ad sapientiam et intelligentiam angelorum ibi scriptum est; et denique ex Domino per caelos ad homines delatum est, et ibi accommodate ad illorum intellectum et captum est scriptum et promulgatum: hoc itaque est sensus litterae ejus, in quo Divinum Verum, quale est in tribus caelis, ordine jacet distincte repositum. Ex quo patet quod omnis sapientia angelorum, qui in tribus caelis sunt, nostro Verbo a Domino indita sit, ac in intimo ejus sapientia angelorum tertii caeli, quae homini incomprehensibilis et ineffabilis est, quia plena arcanis et thesauris veritatum Divinarum: haec latent recondita in omnibus et singulis nostri Verbi; et quia Divinum Verum est Dominus in caelis, ideo etiam Ipse Dominus in omnibus et singulis Verbi Ipsius, sicut in suis caelis, praesens est, et dici potest habitans: similiter ut Ipse dixit de arca foederis, in qua solum Decem Praecepta binis tabulis inscripta, primitiae Verbi, reposita fuerunt; dixit enim quod ibi loqueretur cum Mose et Aharone, quod praesens ibi esset, quod habitaret ibi, et quod sanctum sanctorum Ipsius esset, et quoque habitaculum sicut in caelo.