1077# “就是各人民、群众、民族和舌头”表示它们都是虚假和邪恶，无论内在的还是外在的。这从“人民”、“群众”、“民族”和“舌头”的含义清楚可知：“人民”是指那些处于真理的人，在反面意义上是指那些处于虚假的人（参看AE175b,331,625节）；“群众”也是指那些处于真理或虚假的人，因为“群众”是指较低种类的人民；“民族”是指那些处于良善的人，在反面意义上是指那些处于邪恶的人（参看AE175,331a,b;452;455a,b;625节）；“舌头”是指那些处于对良善的各种承认或称谢和感知的人（对此，参看AE455,625,657,990节）。“各人民、群众、民族和舌头”之所以表示虚假和邪恶，无论内在的还是外在的，是因为真正的灵义包含从人抽象出来的事物。因此，当你从“各人民”，就是那些处于真理或虚假的人那里除去人的一切概念时，所表示的就是真理或虚假，而不是他们。这同样适用于“群众、民族和舌头”。所表示的是虚假和邪恶，因为“地”表示教会，因此“人民、群众、民族和舌头”表示构成教会的事物，这些事物要么是真理和良善，要么是虚假和邪恶。由于每个教会都是内在的和外在的，因它的真理和良善，或虚假和邪恶是内在的和外在的，所以这些就是这些话所表示的事物。这一点从“那淫妇坐的众水”的含义也可推知，此处所说的“众水”就是表示被亵渎的教会圣物的“人民、群众、民族和舌头”（可参看AE1033节）；被亵渎的教会圣物是虚假和邪恶，因为它们是被歪曲的圣言真理和被玷污的圣言良善。
（关于圣言续）
主的圣言在这方面是奇妙的：它的每个细节里面都有良善与真理的相互结合，这证明圣言是从主发出的神性，也就是相互结合的神性良善和神性真理；这也证明圣言里面有主与天堂并教会的婚姻，这婚姻也是相互的。圣言的每个细节里面都有良善与真理的婚姻，并真理与良善的婚姻，好叫它可以成为天使智慧和世人聪明的源头，或说天使可以从中获得智慧，世人从中获得聪明。因为单从良善中生不出智慧和聪明，单从真理中也生不出智慧和聪明，但当爱是相互的时，智慧和聪明就从它们的婚姻中生出。
主在约翰福音中教导了这种相互的爱：吃我肉喝我血的人住在我里面，我也住在他里面。（约翰福音6:56）
又：
到那日，你们就知道你们在我里面，我也在你们里面。有了我的诫命又遵行的，那人是爱我的；我也要爱他。（约翰福音14:20–21）
这种相互性就是，他们在主里面，主在他们里面，以及凡爱主的，主也要爱他。“有了祂的诫命”是指处于真理，“遵行它们”是指处于良善。
主用这些话以祂与父的合一也描述了这种相互性：腓力，你怎么说将父显给我们看呢？我在父里面，父在我里面，你不信吗？你们当信我，我在父里面，父在我里面。（约翰福音14:9–11）
神性良善与神性真理的相互结合就从主里面神性与人身的这种相互结合中发出的；而这种相互结合从主的神性之爱发出；这同样适用于主与天堂并教会的相互结合，以及总体上良善和真理与天堂天使和教会之人的相互结合。由于良善属于仁，真理属于信，而仁与信构成教会，所以可推知，当人里面有仁与信的相互结合时，教会就在他里面。还由于良善属于意愿，真理属于理解力，而意愿与理解力构成一个人，所以可推知，人照着意愿和属于意愿的一切与理解力和属于理解力的一切的结合而为人；这种结合是相互的。这种结合被称为一个婚姻，这婚姻自创造以来就在天堂里的每个细节里面，也在世界上的每个细节里面；一切事物的产生和生成由此而来。圣言的每个细节里面的婚姻是这样：良善爱真理，真理爱良善，因而相互交替地爱（译注：或说这两者相互交替地爱对方），圣言的灵义揭示了这一点。正是由于这婚姻，良善与真理是一，而不是二；当良善属于真理，真理属于良善时，它们就是一。
1077. Are peoples and multitudes, and nations and tongues. That this signifies, which are falsities and evils interior and exterior, is evident from the signification of peoples, as denoting those who are in truths, and, in the opposite sense, those who are in falsities (see n. 175, 331, 625); and from the signification of multitudes, as also denoting those who are in truths or in falsities; for multitudes are people of an inferior sort; and from the signification of nations, as denoting those who are in goods, and, in the opposite sense, those who are in evils (see n. 175, 331, 452, 455, 625); and from the signification of tongues, as denoting those who are in a varied confession and perception of good (concerning which see n. 455, 625, 657, 990).
The reason why peoples, multitudes, nations, and tongues signify falsities and evils interior and exterior is, that the truly spiritual sense involves things abstractedly from persons. Therefore, when from peoples, by whom are meant those who are in truths or falsities, all idea of personality is removed, then in place of them are signified truths or falsities. So with respect to multitudes, nations, and tongues.
The reason why falsities and evils are signified is, that by the earth is signified the church. Whence by peoples, multitudes, nations, and tongues are signified the things of which the church consists, which are either truths and goods, or falsities and evils. And because every church is internal and external, because truths and goods, or falsities and evils, are interior and exterior, therefore these are the things signified by those words. This also follows from this, that by the waters, upon which the whore sitteth, which it is here said signify peoples, multitudes, nations, and tongues, are signified the holy things of the church, profaned, as may be seen above (n. 1033). And the holy things of the church profaned are falsities and evils; for they are the truths of the Word falsified, and the goods thereof adulterated.
Continuation concerning the Word:-
[2] The Word of the Lord is wonderful in this respect, that in every particular of it there is a reciprocal union of good and truth, which testifies that the Word is the Divine proceeding from the Lord, this being Divine good and Divine truth reciprocally united. And it also testifies, that in the Word there is the marriage of the Lord with heaven and the church, which also is reciprocal. The reason of the marriage of good and truth, also of truth and good, in every particular of the Word is, that from it angels may have wisdom and men intelligence. For from good alone no wisdom and intelligence is born, neither from truth alone, but from their marriage, when the love is reciprocal.
[3] This reciprocal love the Lord teaches in John:
"He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him" (6:56).
In the same:
"In that day ye shall know that ye are in me and I in you. He that hath my precepts, and doeth them, he it is that loveth me, and I will love him" (14:20, 21).
The reciprocity is that they are in the Lord, and the Lord is in them, also that he who loves the Lord, him also the Lord will love. To have His precepts is to be in truths, and to do them is to be in good. Reciprocity is also described by the Lord in His union with the Father in these words:
Philip, "how sayest thou, Show us the Father. Believest thou not, that I am in the Father, and the Father in me? believe me that I am in the Father, and the Father in me" (John 14:9-11).
From this reciprocal union of the Divine and the Human in the Lord proceeds the reciprocal union of Divine good and Divine truth, which proceeds from the Lord's Divine love; also, the Lord's reciprocal union with heaven and the church; and, in general, the reciprocal union of good and truth with angels in heaven and men in the church. And because good belongs to charity and truth to faith, and because charity and faith make the church, it follows that the church is in a man when the reciprocal union of charity and faith is in him. And also, because good belongs to the will, and truth to the understanding, and because the will and understanding make a man; it follows that a man is a man according to the union of the will and all things belonging to it with the understanding and all things belonging to it; and this reciprocally.
This union is called a marriage, which from creation is in every single thing in heaven, and in every single thing in the world, whence comes the production and generation of all things. That such is the marriage in every detail of the Word, that good loves truth, and truth good, thus mutually and interchangeably, this the spiritual sense of the Word reveals. It is from this marriage also that good and truth are not two, but one; and they are then one when good is of truth, and truth is of good.
1077. Are peoples and multitudes and nations and tongues, signifies which are falsities and evils interior and exterior. This is evident from the signification of "peoples," as being those who are in truths, and in the contrary sense those who are in falsities (See n. 175, 331, 625); also from the signification of "multitudes," as being also those who are in truths or in falsities, for "multitudes" mean people of a lower kind; also from the signification of "nations," as being those who are in goods, and in the contrary sense those who are in evils (See n. 452, 455, 625); also from the signification of "tongues," as being those who are in various confessions and perceptions of good (See n. 455, 625, 657, 990).
"Peoples, multitudes, nations, and tongues," signify falsities and evils interior and exterior, because the truly spiritual sense comprehends things abstracted from persons; and thus when you take away from "peoples," who are those who are in truths or falsities, all idea of person, truths or falsities are signified instead. The same is true of "multitudes, nations, and tongues." Falsities and evils are signified, because the "earth" signifies the church, and therefore "peoples, multitudes, nations, and tongues," signify the things of which the church consists, which are either truths and goods or falsities and evils; and as every church is internal and external, because its truths and goods or falsities and evils are interior and exterior, therefore these are the things that are signified by these words. This follows also from the signification of the "waters upon which the harlot sitteth," which it is here said are "peoples, multitudes, nations, and tongues," as meaning the holy things of the church that have been profaned (See above, n. 1033), and the holy things of the church which have been profaned are falsities and evils, for they are the truths of the Word falsified and its goods adulterated.
(Continuation respecting the Word)
[2] The Word of the Lord is wonderful in this, that in every particular of it there is a reciprocal union of good and truth, which testifies that the Word is the Divine proceeding from the Lord, which is the Divine good and the Divine truth reciprocally united; and also testifies that in the Word there is a marriage of the Lord with heaven and the church, which also is reciprocal. There is a marriage of good and truth, also of truth and good, in every particular of the Word, in order that it may be a source of wisdom to angels and of intelligence to men, for from good alone no wisdom or intelligence is born, neither from truth alone, but from their marriage when the love is reciprocal. This reciprocal love the Lord teaches in John:
He that eateth My flesh and drinketh My blood abideth in Me and I in him (John 6:56).
In the same:
In that day ye shall know, that ye are in Me and I in you. He that hath My commandments and doeth them, he it is that loveth Me; and I will love him (John 14:20-21).
The reciprocal is that they are in the Lord and the Lord is in them, also that whoever loves the Lord, the Lord also will love him. "To have His commandments" is to be in truths, and "to do them" is to be in good.
[3] The reciprocal is also described by the Lord in His union with the Father, in these words:
Philip, How sayest thou, Show us the Father? Believest thou not that I am in the Father and the Father in Me? Believe Me, that I am in the Father and the Father in Me (John 14:9-11).
From this reciprocal union of the Divine and the Human in the Lord proceeds the reciprocal union of the Divine good and the Divine truth; and this proceeds from the Lord's Divine love; and the same is true of the Lord's reciprocal union with heaven and the church, and in general the reciprocal union of good and truth with an angel of heaven and with a man of the church. And as good is of charity and truth is of faith, and as charity and faith make the church, it follows that the church is in a man when there is a reciprocal union of charity and faith in him. Again, as good is of the will and truth is of the understanding, and as the will and understanding make man, it follows that man is man according to the union of the will and all things belonging to it with the understanding and all things belonging to it, and this reciprocally. This union is what is called marriage, which from creation is in every particular of heaven and in every particular of the world; and from this is the production and the generation of all things. That in every particular of the Word there is such a marriage that good loves truth and truth loves good, thus mutually and in turn, the spiritual sense of the Word reveals; and it is from this marriage that good and truth are one and not two, and are one when good is of truth and truth is of good.
1077. "Populi et turbae sunt, et gentes at linguae." - Quod significet quae sunt falsa et mala interiora et exteriora, constat ex significatione "populorum", quod sint qui in veris sunt, et in opposito sensu qui in falsis (de qua [supra] , n. 175 [b] , 331, 625); ex significatione "turbaium", quod etiam sint qui in veris aut in falsis, nam turbae sunt populi ex sorte inferiore; ex significatione "gentium", quod sint illi qui in bonis sunt, ac in opposito sensu qui in malis (de qua [supra] , n. 175, 331 [a, b] , 452, 455 [a, d] , 625); et ex significatione "linguarum", quod sint qui in varia confessione et perceptione boni (de qua [supra] , n. 455, 625, 657, 990).
Quod "populi, turbae, gentes et linguae" significent falsa et mala interiora et exteriora, est quia sensus vere spiritualis comprehendit res abstracte a personis; quare dum [a] "populis", per quos intelliguntur qui in veris aut falsis sunt, abstrahitur idea personae, tunc loco illorum significantur vera aut falsa: similiter dum a "turbis", "gentibus" et "linguis." Quod falsa et mala significentur, est quia per "terram" significatur ecclesia; inde per "populos, turbas, gentes et linguas" significantur illa ex quibus ecclesia est, quae sunt vel vera et bona vel falsa et mala; et quia omnis ecclesia est interna et externa, ex eo quod vera et bona aut falsa et mala sunt interiora et exteriora, ideo haec sunt quae per illa verba significantur: hoc quoque sequitur ex eo, quod per "aquas super quibus meretrix sedet", per quas hic dicitur significari "populos, turbas, gentes et linguas", significentur sancta ecclesiae quae profanata sunt (videatur supra, n. 1033); et sancta ecclesiae profanata sunt falsa et mala, nam sunt vera Verbi falsificata, et bona ejus adulterata.
[2] (Continuatio de Verbo.)
Verbum Domini mirabile est in eo, quod in singulis ejus sit unitio reciproca boni et veri, quod testatur quod Verbum sit Divinum procedens a Domino, quod est Divinum Bonum et Divinum Verum, reciproce unitum; et quoque testatur quod in Verbo sit conjugium Domini cum caelo et ecclesia, quod etiam est reciprocum. Quod conjugium boni et veri, tum veri et boni, sit in singulis Verbi, est ut ex eo sapientia sit angelis ac intelligentia hominibus, nam ex solo bono non nascitur aliqua sapientia et intelligentia, nec ex solo vero, sed ex conjugio illorum, dum amor est reciprocus. Amorem hunc reciprocum docet Dominus apud Johannem,
"Qui manducat meam camem et bibit meum sanguinem, in Me manet, et Ego in illo" (6:56);
apud eundem,
"In die illo cognoscetis quod.... vos in Me, et Ego in vobis: qui habet praecepta mea et facit illa, ille est qui amat Me, .... et Ego amabo illum" (14:20, 21):
reciprocum est, quod illi sint in Domino, et quod Dominus sit in illis; tum qui amat Dominum, etiam Dominus amabit illum; "habere praecepta" est esse in veris, et "facere illa" est esse in bono.
[3] Reciprocum etiam describitur a Domino in unione Ipsius cum Patre, his verbis,
Philippe, "quomodo tu dicis, monstra nobis Patrem? Nonne credis quod Ego in Patre, et Pater in Me?.... Credite Mihi quod Ego in Patre, et Pater in Me" (Johannes 14:9-11):
ex hac unione reciproca Divini et Humani in Domino, procedit unio reciproca Divini Boni ac Divini Veri, quae a Divino Amore Domini procedit; tum unio reciproca Domini cum caelo et ecclesia, et in genere unio reciproca boni et Veri apud angelum caeli et apud hominem ecclesiae; et quia bonum est charitatis et verum est fidei, et quia charitas et fides faciunt ecclesiam, sequitur quod in homine sit ecclesia cum unio charitatis et fidei reciproca in illo est: tum quia bonum est voluntatis et verum est intellectus, et quia voluntas et intellectus faciunt hominem, sequitur quod homo sit homo secundum unionem voluntatis et omnium ejus cum intellectu et omnibus ejus, et reciproce. Haec unio est quae vocatur conjugium, quod a creatione est in singulis caeli et in singulis mundi; unde omnium productio et generatio. Quod tale conjugium sit in singulis Verb, ut bonum amet verum, ac verum bonum, ita mutuo et vicissim, sensus Verbi spiritualis revelat. Ex hoc conjugio etiam sit quod bonum et verum non sint duo, sed unum; et tunc unum sunt cum bonum est veri, ac verum est boni.