1080# “这些必恨这淫妇”表示对教皇会议用来歪曲真理，玷污圣言的良善，从而亵渎教会圣物的教条的彻底弃绝。这从“恨”和“淫妇”的含义清楚可知：“恨”是指完全弃绝；“淫妇”是指巴比伦，巴比伦因对圣言的歪曲和玷污，随之对教会圣物的亵渎而被称为淫妇。在圣言中，“淫妇或妓女”和“淫行”就具有这种含义（可参看AE141b,817c,881,1032节）。“恨淫妇的人”是指改革宗教徒，他们完全弃绝了从教皇会议发出的教条；这些教条因以扩大统治，而不是拯救人为目的，所以不能不反对圣言的真理和良善，因而不能不歪曲和玷污它们。
（关于圣言续）
前面说明，每层天堂都有一部圣言，这些圣言按其顺序都包含在我们的圣言中，它们因此通过流注，随之通过对应构成一体。因此，这里要解释一下何为对应，何为流注；否则无法理解圣言是何品质，因而无法理解在其来自主的生命，也就是圣言的灵魂上，圣言是何品质。不过，要举例来说明何为对应和流注。被称为面部表情的脸上的变化对应于心智的情感；因此，脸在面部表情上的变化就像心智的情感在状态上的变化。脸上的这些变化就是对应，因此脸本身也是对应；为叫对应可以变得显而易见，心智进入它的行为被称为流注。人的思维视觉被称为理解力，它对应于人眼睛的视觉；因此，来自理解力的思维的品质从眼睛的光和火焰中变得显而易见。眼睛的视觉是一种对应，因此眼睛本身也是对应；理解力进入眼睛，使得对应变得明显的行为就是流注。属于理解力的主动思维对应于嘴上的话语。话语是一种对应，嘴和属于嘴的一切同样是对应，思维进入话语和说话器官的行为就是流注。心智的感知对应于鼻孔的嗅觉。嗅觉和鼻孔是对应，行为是流注。这就是为何说一个拥有内在感知的人有敏锐的鼻子；感知事物被称为闻出它。听从，也就是服从，对应于耳朵的听觉；因此，听觉和耳朵是对应，为叫一个人可以竖起耳朵专心听，服从进入听觉的行为是流注。因此，听从和听见都具有意义，听从某人和侧耳听某人是指服从；听从和听见某人是指用耳朵听。身体的行为对应于意愿，心脏的行为对应于爱之生命，肺脏的行为，也就是呼吸，对应于信之生命；就其一切肢体、内脏和器官而言的整个身体，对应于就其生命的功能和能力而言的灵魂。从这几个例子可以看出，何为对应，何为流注；当属于人的理解力和意愿之生命的属灵之物流入属于其身体的行为时，它就以一种属世的肖像来展现自己，或说被属世地描绘出来，于是便有了对应关系；因此，属灵之物和属世之物通过对应关系行如一体，就像内层和外层，或在先者和在后者，或有效原因和结果，或属于人的思维和意愿的主因与属于其言语和行为的工具因一样。属世事物与属灵事物的这种对应关系不仅存在于属于人的一切和每个事物中，还存在于世界上的一切和每个事物中；这些对应关系通过灵界及其一切事物进入自然界及其一切事物的流注产生，或变得显而易见。由此可在某种程度上看出，就属世的字义而言，我们的圣言如何通过流注和对应而与天上的圣言构成一体，天上圣言的意义是属灵的。
1080. These shall hate the whore. That this signifies the total rejection of the dogmas by which the Papal Consistory has falsified the truths, and adulterated the goods of the Word, and thus profaned the holy things of the church, is evident from the signification of hating, as denoting to reject altogether; and from the signification of the whore, as denoting Babylon, which is called a whore from the falsification and adulteration of the Word, and the consequent profanation of the holy things of the church. That such things are signified by whores, and whoredoms, in the Word, may be seen (n. 141, 817, 881, 1032). [By those who hate the whore], are meant the Reformed, who have entirely rejected the dogmas that have proceeded from the Papal Consistory; these because they had for an end the increase of dominion, and not the salvation of men, could not but be against the truths and goods of the Word, and therefore falsify and adulterate them.
Continuation concerning the Word:-
[2] It was said that in every heaven there is a Word, and that these Words, in their order, are contained in our Word, and that they thus make one by influx, and thence by correspondences. Here, therefore, it shall be explained what correspondence and also influx are, otherwise it cannot be comprehended what the quality of the Word is, thus as to its life from the Lord, which is its soul. But what correspondence and influx are shall be illustrated by examples.
The variations of the face, called the features, correspond to the affections of the mind, therefore the face is varied as to its features just as the affections of the mind as to their states. These variations in the face are correspondences, consequently, also the face itself; and the action of the mind into it, in order that the correspondences may be made evident, is called influx. The sight of a man's thought, which is called the understanding, corresponds to the sight of his eyes; wherefore also from the light and flame of the eyes the quality of the thought from the understanding is evident. The sight of the eye is a correspondence, consequently, the eye itself; the action of the understanding into the eye, whereby the correspondence is made evident, is influx. The active thought of the understanding corresponds to the utterance of the mouth. Speech is correspondence, also the mouth and everything belonging to it; and the action of thought into speech, and into the organs of speech, is influx. The perception of the mind corresponds to the smell of the nostrils. The smell and the nostrils are correspondences, and the action is influx. This is why a man who has an interior perception is said to be of an acute nostril; and to perceive a thing is called to scent it. Hearkening, which denotes obedience, corresponds to the hearing of the ears. Therefore both the hearing and the ears are correspondences; and the action of obedience into the hearing, so that a man erects the ears and attends, is influx. Hence hearkening and hearing are both significative. To hearken and to give ear to any one denotes to obey; and to hearken to and hear any one denotes to hear with the ears. The action of the body corresponds to the will. The action of the heart corresponds to the life of the love. The action of the lungs, which is called respiration, corresponds to the life of faith. And the whole body as to all its members, viscera, and organs corresponds to the soul, as to all the functions and powers of its life.
[3] From these few things it may be seen what correspondence and influx are; and that while the spiritual, which is the life of a man's understanding and will, flows into the acts of his body, and is portrayed naturally, there is correspondence; and that thus the spiritual and the natural, by correspondences, act as one, like interior and exterior, or like prior and posterior, or like the efficient cause and the effect, or like the principal cause, a man's thought and will, and the instrumental cause, his speech and action.
Such a correspondence of natural and spiritual things exists not only in all and everything pertaining to man, but also in all and everything in the world; and the correspondences are made evident by the influx of the spiritual world and all things of it into the natural world and all things of it. From these things it may in some small degree be seen how our Word, as to the literal sense, which is natural, makes one, by influx and correspondences, with the Words in the heavens, whose senses are spiritual.
1080. These shall hate the harlot, signifies the entire rejection of the dogmas by which the Papal Consistory has falsified the truths and adulterated the goods of the Word, and has thus profaned the holy things of the church. This is evident from the signification of "hating," as being to reject altogether; also from the signification of the "harlot," as being Babylon, which is called a "harlot" from its falsification and adulteration of the Word, and consequent profanation of the holy things of the church. (That "harlots" and "whoredoms" have this signification in the Word may be seen n. 141, 817, 881, 1032.) "Those who hate the harlot" mean the Reformed, who have altogether rejected the dogmas that have proceeded from the Papal Consistory, which, because they had for their end the enlargement of dominion, and not the salvation of man, could not but be against the truths and goods of the Word, and thus could not but falsify and adulterate them.
(Continuation respecting the Word)
[2] It has been said that there is a Word in each heaven and that these Words are in our Word in their order, and that they thus make one by influx and consequent correspondences. Here, therefore, it shall be told what correspondence is and what influx is; otherwise it cannot be comprehended what the Word is inwardly in its bosom, thus as to its life from the Lord, which is its soul. But what correspondence is and what influx is shall be illustrated by examples. The changes of the face that are called the countenance correspond to the affections of the mind; consequently the face changes as to the countenance just as the affections of the mind change as to their states. These changes in the face are correspondences, as consequently the face itself is; and the action of the mind into it, that the correspondences may be exhibited, is called influx. The sight of man's thought, which is called the understanding, corresponds to the sight of his eyes; and consequently the quality of the thought from the understanding is made evident from the light and flame of the eyes. The sight of the eye is a correspondence, as consequently the eye itself is; the action of the understanding into the eye, by which the correspondence is exhibited, is influx. The active thought, which belongs to the understanding, corresponds to speech, which belongs to the mouth. The speech is a correspondence, likewise the mouth and everything belonging to it, and the action of thought into speech and into the organs of speech is influx. The perception of the mind corresponds to the smell of the nostrils. The smell and the nostrils are correspondences, and the action is influx. For this reason a man who has interior perception is said to have a keen nose, and perceiving a thing is called scenting it out.
[3] Hearkening, which is obedience, corresponds to the hearing of the ears; consequently both the hearing and the ears are correspondences, and the action of obedience into the hearing, that a man may raise his ears and attend, is influx; therefore hearkening and hearing are both significative, hearkening and giving ear to anyone being to obey, and hearkening and hearing anyone meaning to hear with the ears. The action of the body corresponds to the will, the action of the heart corresponds to the life of the love, the action of the lungs, which is called respiration, corresponds to the life of the faith, and the whole body as to all its members, viscera, and organs, corresponds to the soul as to all the functions and powers of its life. From these few examples it can be seen what correspondence is and what influx is; and that when the spiritual, which belongs to the life of man's understanding and will, flows into the acts which belong to his body, it exhibits itself in a natural effigy, and there is correspondence; also that thus the spiritual and the natural act as one by correspondences, like interior and exterior, or like prior and posterior, or like the effecting cause and the effect, or like the principal cause which belongs to man's thought and will, and the instrumental cause which belongs to his speech and action. There is such a correspondence of natural things and spiritual not only in each and every thing of man, but also in each and every thing of the world; and the correspondences are produced by an influx of the spiritual world and all things of it into the natural world and all things of it. From all this it can be seen in some measure how our Word, as to the sense of the letter, which is natural, makes one by influx and correspondences with the Words in the heavens, the senses of which are spiritual.
1080. "Hi odio habebunt meretricem." - Quod significet rejectionem totalem dogmatum per quae Consistorium Papale falsificavit vera et adulteravit bona Verbi, et sic profanavit sancta ecclesiae, constat ex significatione "odio habere", quod sit prorsus rejicere; et ex significatione "meretricis", quod sit Babylonia, quae "meretrix" vocatur ex falsificatione et adulteratione Verbi, et inde profanatione sanctorum ecclesiae. (Quod per "meretrices" et "meretricatus" talia in Verbo significentur, videatur [supra] , n. 141 [b] 817 [c] , 881, 1032.) Intelliguntur Reformati, qui prorsus rejecerunt dogmata quae ex Consistorio Papali prodierunt; quae quia pro fine habuerunt amplificationem dominii, et non salutem hominum, non potuerunt aliter quam contra Verbi vera et bona esse ac ideo illa falsificare et adulterare.
[2] (Continuatio de Verbo.)
Dictum est quod in unoquovis caelo sit Verbum, et quod illa Verba ordine insint nostro Verbo, et quod sic unum faciant per influxum et inde correspondentias: hic itaque dicetur quid correspondentia, tum quid influxus; alioqui non comprehendi potest quale est Verbum intus in sinu, ita quoad suam Vitam a Domino, quae est anima ejus. Sed quid correspondentia et quid influxus, illustrabitur per exempla. Variationes faciei, quae vocantur vultus, correspondent affectionibus animi; quare facies variatur quoad suos vultus, sicut affectiones animi quoad suos status: illae variationes in facie sunt correspondentiae, consequenter etiam ipsa facies; et actio nimi in illam, ut correspondentiae sistantur, vocatur influxus. Visus cogitationis hominis, qui vocatur intellectus, correspondet visui oculorum ejus; quare etiam ex oculorum luce et flamma apparet quale cogitationis ex intellectu: visus oculi est correspondentia, consequenter ipse oculus; actio intellectus in oculum, per quam sistitur correspondentia, est influxus. Cogitatio activa, quae est intellectus, correspondet loquelae quae est oris: loquela est correspondentia, similiter os et omne ejus; actio cogitationis in loquelam et in loquelae organa est influxus. Perceptio mentis correspondet odori narium: odor et nares sunt correspondentiae, et actio est influxus; inde est, quod homo cui interior perceptio est, dicitur acutae naris, ac percipere rem dicitur odorari illam.
[3] Auscultatio, quae est obedientia, correspondet auditui aurium; quare auditus atque aures sunt correspondentiae; et actio obedientiae in auditum, ut homo arrigat aures et attendat, est influxus; inde est quod "auscultare" et "audire" utrumque significent; "auscultare et audire alicui" est obedire, et "auscultare et audire aliquem" est auribus audire. Actio corporis correspondet voluntati; actio cordis correspondet vitae amoris; et actio pulmonum, quae vocatur respiratio, correspondet vitae fidei; et totum corpus quoad omnia sua membra, viscera et organa, correspondet animae quoad omnes vitae ejus functiones et vires. Ex his paucis videri potest quid correspondentia et quid influxus, et quod dum spirituale, quod est vitae intellectus et voluntatis hominis, influit in actus qui sunt corporis ejus, sistat se in effigie naturali, sit correspondentia, et quod ita spirituale et naturale per correspondentias unum agant sicut interius et exterius, aut sicut prius et posterius, aut sicut causa efficiens et effectus, aut sicut causa principalis, quae est cogitationis et voluntatis hominis, et causa instrumentalis quae est loquelae et actionis ejus. Talis correspondentia naturalium et spiritualium non solum est in omnibus et singulis hominis, sed etiam in omnibus et singulis mundi, et correspondentiae sistuntur per influxum mundi spiritualis et omnium ejus in mundum naturalem et omnia ejus. Ex his aliquantisper videri potest quomodo Verbum nostrum quoad sensum litterae, qui est naturalis, unum faciat cum Verbis in caelis quorum sensus sunt spirituales, per influxum et per correspondentias.