1120# “因她心里说，我坐着作皇后”表示骄傲和吹嘘，因为天堂和教会在他们的统治之下。这从“心里说”和“坐着作皇后”的含义清楚可知：“心里说”是指出于骄傲而吹嘘，因为“说”表示吹嘘，“心”表示自我之爱，因而也表示骄傲。“坐着作皇后”是指天堂和教会在他们的统治之下。这就是“坐着作皇后”的意思，因为当主被称为“王”时，“皇后或王后”就是指天堂和教会；同样，当主被称为“新郎和丈夫”时，“新妇和妻子”就是指天堂和教会。虽然说的是天堂，但指的是天堂里的教会，也就是天堂天使中间的教会，这教会与地上世人中间的教会合而为一；因为天堂也有政府，跟地上一样，因而也有经济、民事和教会事务，跟地上一样，只是更完美。因此，“新妇和妻子”是指天堂里的教会；因此，当主被理解为王时，“皇后或王后”就是指教会，也就是王的妻子。
在诗篇，“王后”是指教会：王的女儿在你的尊贵人当中；王后佩戴上好的俄斐金，站在你右手边。（诗篇45:9）
该诗篇论述了主及其国度；在尊贵人当中的“王的女儿”表示对真理的情感，经上说这些情感在“尊贵人当中”，是因为在圣言中，“尊贵或宝贵”论及真理。佩戴俄斐金、站在右手边的“王后”表示出于对来自主的良善的接受的教会；因为人里面属于其右侧的一切事物都与真理所来自的良善有关，属于左侧的一切事物则与来自良善的真理有关，这就是为何经上说：“王后站在右手边。”“俄斐金”也表示良善。人里面在右侧的事物与良善有关，在左侧的事物与真理有关（可参看AE600节）；“金”表示爱之良善（参看AE242节）。此外，女人生来就是属于爱的情感，男人生来就是理解力；因此，女人生来是良善，因为一切良善都属于属爱的情感，男人生来是真理，因为一切真理都属于理解力。因此，既然良善与人的右侧有关，真理与他的左侧有关，那么可推知，根据神序，妻子应该在右边。
（关于《亚他那修信经》续，关于主）
我们说过，主是唯一的人，所有人都照着他们对来自主的神性良善和神性真理的接受而为人。主之所以是唯一的人，是因为祂是生命本身；而其他所有人都是生命的接受者，因为他们从主那里而为人。作为生命的人和作为生命接受者的人之间的区别，就像非受造者和受造者之间，或无限者和有限者之间的区别，这种区别是没有可比性的，或说没有任何比率关系，因为无限和有限之间不可能有比率关系或可比性，因此作为人的神和作为一个人，无论天使，灵人还是世人的其他任何人之间也没有可比性。
主就是生命，祂自己在约翰福音中教导了这一点：圣言与神同在，圣言就是神；生命在祂里头，这生命就是人的光。圣言成了肉身。（约翰福音1:1,4,14）
又：
父怎样在自己有生命，就赐给儿子也照样在自己有生命。（约翰福音5:26）
又：
永活的父怎样差我来，我又因父活着。（约翰福音6:57）
又：
我就是复活，就是生命。（约翰福音11:25）
又：
我就是道路，真理，生命。（约翰福音14:6）
由于主是生命，所以在圣言的其它地方，祂被称为“生命的粮”，“生命之光”，“生命树”，以及“永生神”和“那活着的”。
由于主是生命，每个人都是来自祂的生命的接受者，所以祂也教导说，祂赐予生命，使人活着，如在约翰福音：
父怎样使人活着，子也照样使人活着。（约翰福音5:21）同一福音书：我是神的粮，就是那从天上降下来赐生命给世界的。（约翰福音6:33）
又：
因为我活着，你们也要活着。（约翰福音14:19）
在许多经文中，经上说祂将生命赋予那些信祂的人。因此，神被称为“生命的泉源”（诗篇36:9），在别处被称为“创造者”、“制作者”、“形成者”，以及“窑匠”，我们则被称为“泥土，祂手所作的”。既然神是生命，那么可推知，我们生活、动作、存在，都在乎祂。
1120. Because she saith in her heart, I sit a queen.- That this signifies pride and boasting because heaven and the church are under their dominion, is evident from the signification of saying in their heart, which denotes boasting from pride, for to say signifies boasting, and the heart signifies the love of self, thus also pride; and from the signification of sitting a queen, which denotes that heaven and the church are under their dominion. The reason why this is meant by sitting a queen, is, that when the Lord is called king, then by queen is meant heaven and the church; similarly when the Lord is called bridegroom and husband, then heaven and the church are meant by bride and wife. It is said heaven, but the church in heaven, or the church with the angels of heaven, which makes one with the church with men on earth, is understood; for there are governments in the heavens, as there are on earth, consequently there are also economical, civil, and ecclesiastical affairs as on earth, although in greater perfection. The church therefore in the heavens is what is meant by bride and wife, when therefore the Lord is understood as king, then the church, which is the wife of the king, is meant by a queen.
[2] The church is also meant by a queen in David:
"Kings' daughters among thy precious ones, at thy right hand doth stand the queen in best gold of Ophir" (600); and that gold signifies the good of love (n. 242). Woman also is born to be affection which is love, and man is born to be understanding; thus the woman is born to be good, for all good is of the affection which is of love, and man is born to be truth, for all truth is of the understanding. While therefore good has relation to the right side of man, and truth to the left, it follows that it is according to Divine order that the wife is on the right.
[3] Continuation concerning the Athanasian Creed, and concerning the Lord.- We have said that the Lord is the only Man, and that all are men according to the reception of Divine Good and Divine Truth from Him. The reason why the Lord is the only Man is, that He is life itself; but all others, because they are men from Him, are recipients of life. The difference between Man who is life, and a man who is a recipient of life, is like that between the uncreated and the created, and between the infinite and the finite, and this difference is such as to admit of no comparison. For there can be no comparison between the infinite and the finite, thus there can be none between God as Man and another being as a man, whether he be an angel, or a spirit, or a man in the world. That the Lord is life, He Himself teaches in John:
"The Word was with God, and the Word was God; in him was life, and the life was the light of men; and the Word was made flesh" (1:1, 4, 14).
In the same:
"As the Father hath life in himself, so hath he given to the Son to have life in himself" (5:26).
Again:
"As the living Father hath sent me, and I also live by the Father" (6:57);
"I am the resurrection and the life" (11:25);
"I am the way, the truth, and the life" (14:6).
Since the Lord is life, therefore, in other passages of the Word, He is called the Bread of life, the Light of life, and the Tree of life, also, the living God and the living. Because He is life, and every man is a recipient of life from Him, therefore, He also teaches, that He gives life and quickens; as in John:
"As the Father quickeneth, so also the Son quickeneth" (5:21).
In the same:
"I am the bread of God which cometh down from heaven, and giveth life to the world" (6:33
[51]).
Again:
"Because I live, ye shall live also" (14:19).
And in many passages it is said, that He giveth life to those who believe in Him; therefore God is also called "a Fountain of life" (Psalm 36:9); and in other places, Creator, Maker, Former; also the Potter, and we the clay, and the work of His hands. Since God is life, it follows that in Him we live, move, and are.
1120. For in her heart she saith, I sit a queen, signifies pride and boasting that heaven and the church are under their dominion. This is evident from the signification of "to say in their heart," as being boasting from pride, for "to say" signifies boasting, and "heart" signifies the love of self, thus also pride. Also from the signification of "sitting a queen," as being that heaven and the church are under their dominion. This is meant by "sitting a queen," because when the Lord is called "King" then "queen" means heaven and the church; just as when the Lord is called "Bridegroom and Husband" heaven and the church are meant by "bride and wife." It is said heaven, but the church in heaven is meant, that is, the church with the angels of heaven, which makes one with the church that is with men on earth; for there are governments in the heavens as on the earth, and consequently there are economical, civil, and ecclesiastical affairs as on the earth, though in a more perfect degree; therefore the church in the heavens is meant by "bride and wife," and when the Lord is referred to as King, then the church, which is the King's wife, is meant by "queen. "
[2] "Queen" means the church in David:
Kings' daughters are among thy precious ones, at thy right hand doth stand the queen in the best gold of Ophir (600; and that "gold" signifies the good of love n. 242. Moreover, woman is born to be affection which belongs to love, and man [vir] is born to be understanding; thus the woman is born to be good, for every good is of affection which belongs to love, and man [vir] is born to be truth, for every truth is of the understanding. Since, then, good belongs to the right side of man, and truth to his left, it follows that it is according to Divine order for the wife to be on the right.
(Continuation respecting the Athanasian Faith and respecting the Lord)
[3] It has been said that the Lord is the only Man, and that all are men according to their reception of Divine good and Divine truth from Him. The Lord is the only Man because He is life itself; while all others are recipients of life because they are men from Him. Between the Man who is life and the man who is a recipient of life there is a difference like that between the uncreate and the created, or between the infinite and the finite, a difference that admits of no ratio, for there is no possible ratio between the infinite and the finite, thus there is none between God as Man and any other as a man, whether angel or spirit or a man in the world.
[4] That the Lord is Life He Himself teaches in John:
The Word was with God, and the God was Word; in Him was life, and the life was the light of men. And the Word became flesh (John 1:1, 4, 14).
In the same:
As the Father hath life in Himself, so hath He given to the Son to have life in Himself (John 5:26).
In the same:
As the living Father hath sent Me, and I also live through the Father (John 6:57).
In the same:
I am the Resurrection and the Life (John 11:25).
In the same:
I am the Way, the Truth and the Life (John 14:6).
As the Lord is life, so elsewhere in the Word He is called "the Bread of life," "the Light of life," and "the Tree of life," also "the Living God," and "He that liveth."
[5] As He is life, and every man is a recipient of life from Him, He also teaches that He gives life and makes alive, as in John:
As the Father makes alive, the Son also makes alive (John 5:21).
In the same:
I am the bread of God that cometh down out of heaven, and giveth life unto the world (John 6:33).
In the same:
Because I live ye shall live also (John 14:19).
Also in many passages, that He gives life to those who believe in Him. And for this reason God is called "the fountain of life" (Psalms 36:9), and elsewhere, "Creator," "Maker," "Former," also "Potter," and we "the clay, and the work of His hands." As God is life, it follows that in Him we live, move, and have our being.
1120. " 1
Quia in corde suo dicit; Sedeo regina." - Quod significet superbiam et jactantiam quod caelum et ecclesia sub dominio illorum sint, constat ex significatione "dicere in suo corde", quod sit jactantia ex superbia, per "dicere" enim significatur jactantia, et per "cor" significatur amor sui, ita quoque superbia: ex significatione "sedere regina", quod sit quod caelum et ecclesia sub dominio illorum sint; quod hoc per "sedere regina" intelligatur, est quia cum Dominus dicitur "Rex" tunc per "reginam" intelligitur caelum et ecclesia; similiter ut cum Dominus dicitur Sponsus et Maritus, tunc caelum et ecclesia per "sponsam" et "uxorem" intelliguntur. Dicitur caelum, sed intelligitur ecclesia in caelo, seu ecclesia apud angelos caeli, quae unum facit cum ecclesia apud homines terrae; sunt enim in caelis regimina sicut in terris, inde etiam ibi sunt oeconomica, civilia et ecclesiastica sicut in terris, tametsi in perfectiori gradu; ecclesia itaque in caelis est quae intelligitur per "sponsam" et "uxorem", quare cum Dominus intelligitur "Rex", tunc ecclesia, quae uxor Regis, intelligitur per "reginam."
[2] Per "reginam" etiam intelligitur ecclesia apud Davidem,
"Filiae regum inter pretiosas tuas, consistit regina ad dextram tuam in auro optimo Ophiris" (Psalms 45:10 [B.A. 9]):
agitur in illo psalmo de Domino, deque regno Ipsius, et per "filias regum", quae "inter pretiosas", significantur affectiones veri, quae "inter pretiosas" dicuntur quia "pretiosum" in Verbo dicitur de veris; per "reginam" quae "consistit ad dextram in auro Ophiris", significatur ecclesia ex receptione boni a Domino; quia omnia apud hominem quae ad dextram ejus partem sunt, se referunt ad bonum ex quo verum, et quae ad sinistram ad verum ex bono, ideo dicitur quod "regina consistat ad dextram"; per "aurum Ophiris" etiam significatur bonum: quod illa quae dextrae partis apud hominem sunt se referant ad bonum, et illa quae sinistrae partis ad verum, videatur supra (n. 600); et quod "aurum" significet bonum amoris (n. 242). Est etiam femina nata ut sit affectio quae amoris, et vir natus ut sit intellectus; ita femina nata est ut sit bonum, omne enim bonum est affectionis quae amoris, ac vir ut sit verum, omne enim verum est intellectus; quapropter dum bonum est dextrae partis hominis, ac verum est sinistrae, sequitur quod ex Divino ordine sit ut uxor sit ad dextram.
[3] (Continuatio de Fide Athanasiana, et de Domino.)
Dictum est quod Dominus sit solus Homo, et quod omnes secundum receptionem Divini Boni et Divini Veri ab Ipso sint homines. Quod Dominus sit solus Homo, est quia est ipsa Vita; reliqui autem, quia sunt homines ab Ipso, sunt recipientes vitae. Inter Hominem qui Vita et inter hominem qui recipiens vitae, est discrimen sicut inter increatum et creatum, et sicut inter infinitum et finitum, quod discrimen est tale ut non sit ratio; non enim datur ratio infiniti et finiti, ita non est ratio inter Deum ut Hominem et inter alium ut hominem, sive sit angelus, sive spiritus, sive homo in mundo.
[4] Quod Dominus sit Vita, docet Ipse apud Johannem,
"Verbum erat apud Deum, et Deus erat Verbum;.... in Ipso vita erat, et vita erat lux hominum, .... et Verbum Caro factum est" (1:1, 4, 14):
apud eundem,
"Quemadmodum Pater habet vitam in Se Ipso, ita dedit..Filio vitam habere in Se Ipso" (5:26);
apud eundem,
"Quemadmodum misit Me vivens Pater, et Ego etiam vivo per Patrem" (6:57);
apud eundem,
"Ego sum resurrectio et vita" (11:25);
apud eundem,
"Ego sum via, ..veritas, et vita" (14:6).
Quia Dominus est vita, ideo in Verbo alibi vocatur "Panis vitae", "Lux vitae", et "Arbor vitae", tum "Deus vivus" et "vivens."
[5] Quoniam Ipse est Vita, et omnis homo recipiens vitae ab Ipso, ideo etiam docet quod Ipse det vitam et vivificet:
– Ut apud Johannem,
"Quemadmodum..Pater...vivificat, ..etiam Filius vivificat" (5:21);
apud eundem,
Sum "Panis Dei..qui descendit de caelo, et vitam dat mundo" (6:33 [, 51]);
apud eundem,
"Quia Ego vivo, etiam vos vivetis" (14:19);
et multis in locis, quod illis, qui credunt in Ipsum, det vitam. Ex eo etiam Deus vocatur "Scaturigo Vitae" (Psalms 36:10 [B.A. 9]); et alibi, "Creator", "Factor", "Formator", tum "Figulus", et nos "lutum, ac opus manuum Ipsius." Quia Deus est Vita, sequitur quod in Ipso vivamus, moveamur et simus.
Footnotes:
1. The editors made a correction or note here.