1129# 启18:9.“地上的列王就必为她哭泣哀号”表示那些行使这种权柄的人内心的哀恸和悲伤。这从“哭泣哀号”和“地上的列王”的含义清楚可知：“哭泣哀号”是指内心的哀恸和悲伤（对此，我们稍后会提到）；“地上的列王”是指那些处于来自良善的真理之人，在反面意义上是指那些处于来自邪恶的虚假之人（对此，参看AE29,31,625,1034,1063节），在此是指那些行使这种权柄，因此被称为“地上列王”的人，“地”是指教会。“地上的列王”就表示这些人，这一点从接下来的话明显看出来，因为经上说“素来与她行淫一同奢华生活的”，这句话表示那些因以这种权柄为快乐而处于虚假和邪恶的人。那些处于来自良善的真理，也由“地上的列王”来表示的人不可能“为她哭泣哀号”。
经上用“哭泣”、“哀号”这些词，是因为“哭泣”表示因虚假而哀恸，“哀号”表示因邪恶而哀恸，因为这两者都丧失了。因此，“哭泣”与他们称之为真理的虚假有关，“哀号”与他们称之为良善的邪恶有关。这就是为何在圣言中，经上一起提到“哭泣”（weep）或“哀悼”（mourning，或哀鸣、居丧、悲哀等）和“哀号”（wailing，或号啕、号哭、哀哭等）。如在耶利米书：
我百姓的女儿啊，你要举行哀悼，如丧独生子一样，苦苦地号啕一顿，因为荒废者要忽然临到我们。（耶利米书6:26）
此处经上说“哀悼”，是因为真理被摧毁了，说“号啕”，是因为良善被摧毁了；“荒废者”表示这些的丧失，因而表示教会的结束。弥迦书：我要哀号如龙，哀鸣如猫头鹰的女儿。（弥迦书1:8）
由于“哀号”与良善有关，在反面意义上与邪恶有关，所以经上说“我要哀号如龙”，“龙”是指那些处于邪恶欲望的人；由于“哀鸣”与虚假有关，所以经上说“我要哀鸣如猫头鹰的女儿”，“猫头鹰的女儿”是指那些处于虚假及其愉悦的人，“猫头鹰”表示虚假，因为它们在黑暗中就看见，在光明中却看不见。撒迦利亚书：他们必为他号哭，如为独子号哭，又为他哀悼，如为长子哀悼。（撒迦利亚书12:10）
此处“号哭”论及良善的丧失，“哀悼”论及真理的丧失。耶利米书：不要进入居丧之家，不要去哀哭。（耶利米书16:5）此处意思是一样的。经上因良善与真理的婚姻，或因不属于良善与真理的婚姻而提到这两个词，良善与真理的婚姻在圣言的每个细节中。
（关于《亚他那修信经》续，关于主）
一切事物都来自生命本身，这生命本身就是神，智慧和爱，这一点也可通过从秩序的角度来考虑时的受造物来说明。因为正是出于秩序，由成千上万的社群组成的天使天堂通过对主之爱和对邻之爱行如一体，他们通过神性真理，也就是秩序的律法被保持在秩序中。也正是出于秩序，同样分为成千上万个会众的天堂之下的地狱，通过审判和惩罚被保持在秩序中；因此，它们不能对天堂造成丝毫伤害，尽管它们是仇恨和疯狂。同样出于秩序，天堂与地狱之间有一个平衡，世人就在这个平衡之中，并且在这个平衡中，他若被主引导，就会被引入天堂，若被自己引导，就会被引入地狱；因为秩序的一条律法是，人在他做的一切事上，都必须出于自由照着理性行事，或说人必须做他出于自由照着理性所做的任何事。
由于自创世以来，有无数的人涌入了灵界，即天堂和地狱，并且现在仍像溪流一样源源不断地涌入，而每个人都有不同的天赋和爱，所以他们合而为一是绝无可能的，除非神，也就是生命本身为一，这生命是智慧本身、爱本身，因而是秩序本身。关于天堂，就说这么多了。但在世上，或在自然界，神序从日月星辰和行星明显看出来。太阳照着表象制造了年、日和时，以及一年四季，即春、夏、秋、冬，也制造了一天的划分，即早晨、中午、傍晚和夜间。它照着对其与光结合的热，并与热结合的光的接受而使地上的一切事物都充满生机。它照着对它的接受而打开、安排和预备地内和地上的生命体和物质去接受来自灵界的流注。因此，在春天，通过春天的热与光的合一，天上的飞鸟和地上的走兽回到对繁殖的爱中，回到对属于这爱的一切事物的知识（科学）中。植物界的植物则回到产生叶子、花朵和果实，以及果实中的种子，以预备其种类直到永恒，并使其种类增多直到无限的努力或功能和活动中。
正是出于秩序，地产生植物，植物滋养动物，或说为动物提供营养，这两者都对人类的衣食和快乐有用，或说为人类提供食物、衣服和快乐；由于人是神在其中居住的那一位或存在者，所以一切事物都以这种方式回到它们所来自的神那里。这一切清楚表明，受造物是以这种秩序彼此接替的：一个为了另一个而存在；它们是永恒的目的，也就是功用，这些目的，也就是功用，不断以这种方式运作，以便它们可以回到它们所来自的神那里。这一切表明，一切事物都是从作为智慧本身的生命本身中被创造出来的，还表明，被造宇宙充满神。
1129. And the kings of the earth shall weep for her and wail over her.- That this signifies the mourning and grief of heart of those who have exercised that power, is evident from the signification of weeping over and wailing, which denotes mourning and grief of heart, of which we shall speak presently; and from the signification of the kings of the earth, who denote those who are in truths from good, and, in the opposite sense, those who are in falsities from evil, concerning which see above (n. 29, 31, 625, 1034, 1063); here those who exercise that power are signified, therefore they are called kings of the earth, the earth meaning the church. That these are signified by kings of the earth, is evident from what follows, for it is said who have committed whoredom with her, and lived delicately, which signifies those who were in falsities and evils from delight in that power. Those who are in truths from good, who are also signified by kings of the earth, can neither weep nor wail over her.
[2] The terms to weep and wail are used, because to weep signifies mourning on account of falsities, and to wail, mourning on account of evils, in both cases because they are lost. To weep then has reference to the falsity which they called truth, and to wail has reference to the evil which they called good. It is for this reason, that weeping and wailing are mentioned together in the Word. As in Jeremiah:
"O daughter of my people, make thee the mourning of an only-begotten, a wailing of bitternesses, because suddenly will the spoiler come upon us" (6:26).
Here it is said "mourning" because truth is destroyed, and "wailing" because good is destroyed. The spoiler signifies the deprivation of these, and thus the end of the church.
In Micah:
"I will make a wailing like dragons, and a mourning like the daughters of the owl" (1:8).
Because wailing has reference to good, and in the opposite sense, to evil, therefore it is said, "I will make a wailing like dragons," dragons denoting those who are in the lusts (cupiditatibus) of evil. And because mourning has reference to falsity, it is said, "I will make a mourning like the daughters of the owl," the daughters of the owl denoting those who are in falsities and the pleasures of them. Owls signify falsities because they see in darkness but not in the light.
In Zechariah:
"They shall wail over him, according to the wailing over an only-begotten, and they shall mourn over him according to the mourning over a first-begotten" (12:10).
Here also "wailing" is said of the deprivation of good, and mourning of the deprivation of truth.
Similarly in Jeremiah:
"Enter not into the house of mourning, neither go away to wail" (16:5).
Both mourning and wailing are mentioned on account of the marriage of good and truth; and also on account of that marriage which is not of good and truth - which is in every part of the Word.
[3] Continuation concerning the Athanasian Creed, and concerning the Lord.- That all things are from life itself, which is God, and which is Wisdom and Love, may also be illustrated by means of created objects, when they are considered from the standpoint of order. For it is from order that the angelic heavens, consisting of thousands and thousands of societies, act as one (unum agunt), through love to the Lord, and through love towards the neighbour, and that they are maintained in order by Divine truths, which are the laws of order. It is again from order that the hells beneath them, which are also distinguished into thousands and thousands of congregations, are kept in order by means of judgments and punishments; so that although they are hatreds and insanities, still they are unable to cause the least mischief to the heavens. It is also from order, that there is between the heavens and the hells that equilibrium, in which a man is in the world, and in which he is led to heaven if led by the Lord, to hell if led by himself. For it is a law of order, that man shall act in all that he does from freedom according to reason.
[4] Since so many myriads of myriads of men, from the creation of the world, have been pouring both into heaven and hell, and are perpetually pouring in like streams, each individual being of a dissimilar genius and love, it would have been utterly impossible for them to be consociated together into one, unless God were one, who is life itself, this life being wisdom itself, love itself, and therefore order itself. These things are said concerning heaven. But in the natural world, Divine order is evident from the sun, the moon, the stars, and the planets. The sun, according to appearance, makes years, days, and hours, also the seasons of the year - spring, summer, autumn, and winter; the divisions of the day - morning, mid-day, evening, and night. It vivifies all things on the earth, according to their reception of its heat in conjunction with its light, and of its light in conjunction with its heat. According to its reception it opens, disposes, and prepares living bodies and material substances, which are in and upon the earth, to receive influx from the spiritual world. Hence, in the time of spring, through the union of heat and light at that season, the birds of heaven and the beasts of the earth return into the love of prolification, and into the knowledge (scientia) of everything belonging to it. Plants also renew their functions and activities in the production of leaves, flowers, and fruits, and in these, seeds, for the continual perpetuation of their kinds and for their increase to infinity.
[5] It is also from order, that the earth produces plants, and that these supply animals with nourishment, while both the one and the other are serviceable to man, for food, clothing, and pleasure; and since man is the being in whom God dwells, all things in this way return to God from whom they are. From these considerations it is evident, that created things succeed each other in such order, that one exists for another; that they are perpetual ends - which are uses, and that ends which are uses constantly operating in such a way that they may return to God from whom they are. These things then testify, that all things were created from life itself, which is wisdom itself; and they further testify that the created universe is full of God.
1129. Verse 9. And the kings of the earth shall weep for her and wail over her, signifies mourning and grief of heart of those who have exercised that authority. This is evident from the signification of "to weep and wail," as being mourning and grief of heart (of which presently); also from the signification of "kings of the earth," as being those who are in truths from good, and in the contrary sense who are in falsities from evil (See n. 29, 31, 625, 1034, 1063), here those who have exercised that authority and are therefore called "kings of the earth," the "earth" meaning the church. It is evident from what follows that such are signified by "kings of the earth," for it is said "who have committed whoredom and lived luxuriously with her," which signifies who have been in falsities and evils from delight respecting that authority. Those who are in truths from good, who are also signified by "kings of the earth," cannot "weep for her and wail over her."
[2] The expressions "to weep" and "to wail" are used, because "to weep" signifies mourning because of falsities, and "to wail" mourning because of evils, and because both have been lost; thus "to weep" has reference to the falsity that they have called truth, and "to wail" has reference to the evil that they have called good. This is why "mourning and wailing" are mentioned together in the Word. As in Jeremiah:
O daughter of My people, make thee mourning for an only begotten, a wailing of bitterness, for the waster shall suddenly come upon us (Jeremiah 6:26).
Here "mourning" is named because of truth destroyed, and wailing on account of good destroyed; the "waster" signifies the loss of these, and thus the end of the church. In Micah:
I will make a wailing like the dragons, and a mourning like the daughters of the owl (Micah 1:8).
Because "wailing" has reference to good, and in the contrary sense to evil, it is said, "I will make a wailing like dragons," "dragons" being those who are in the lusts of evil; and because "mourning" has reference to falsity it is said, "I will make a mourning like the daughters of the owl," "daughters of the owl" being those who are in falsities and their pleasantness, "owls" signify falsities, because they see in darkness and not in the light. In Zechariah:
They shall wail over him according to the wailing over a first begotten, 1and they shall mourn over him according to the mourning over a first begotten (Zechariah 12:10).
Here, too, "wailing" is predicated of the loss of good, and "mourning" of the loss of truth. In Jeremiah:
Enter not into the house of mourning, neither go away to wail (Jeremiah 16:5);
where the meaning is the same. Both expressions are used on account of the marriage of good and truth, or on account of the marriage not of good and truth, which is in every particular of the Word.
(Continuation respecting the Athanasian Faith and respecting the Lord)
[3] That all things are from the life itself which is God, and which is wisdom and love, can also be made clear by reference to things created when they are viewed from order. For it is from order that the angelic heavens, consisting of thousands and thousands of societies, act as one through love to the Lord and through love towards the neighbor, and that they are kept in order through Divine truths which are the laws of order. Also it is from order that the hells beneath the heavens, which are also divided into thousands and thousands of congregations, are kept in order by means of judgments and punishments, so that they are unable to do the least harm to the heavens, although they are hatreds and insanities. It is also from order that between the heavens and the hells there is an equilibrium, in which is man in the world, and in which he is led to heaven if led by the Lord, and to hell if led by himself; for it is the law of order that man must do whatever he does from freedom according to reason.
[4] Since so many myriads of myriads of men from the creation of the world have poured into the spiritual world and are unceasingly pouring in like streams, and each individual has a different disposition and love, they could by no means have been associated together as a one unless God who is life itself had been one, and unless this life had been wisdom itself and love itself, and thus order itself. Thus much about heaven. But in the world the Divine in order appears to be from the sun, moon, stars, and planets. The sun in appearance makes the years, days, and hours, also the seasons of the year, which are spring, summer, autumn, and winter, also the divisions of the day, which are morning, noon, evening, and night; and it vivifies all things of the earth according to the reception of its heat in light and of its light in heat; and according to reception it opens, arranges, and prepares bodies and matters, which are in the earth and upon the earth, to receive influx from the spiritual world. Thus in the spring time, by the union of heat and light at that season the flying things of heaven and the animals of earth return into the love of prolification, and into a knowledge of all things pertaining to that love; and the things of the vegetable kingdom return into the efforts and activities of producing leaves, flowers and fruits, and seeds in them for perpetuating their kind to eternity, and for multiplying it to infinity.
[5] It is also from order that the earth produces vegetables, and that vegetables nourish animals, and that both are useful to man for food, raiment, and for pleasure; and as man is the one in whom is God, so all things thus return to God from whom they are. All this makes clear that created things follow in such order that one is for the sake of another, and that they are perpetual ends which are uses, and that the ends which are uses are constantly so directed as to return to God from whom they are. All this now shows that all things have been created from life itself, which is wisdom itself, and also shows that the created universe is full of God.
Footnotes:
1. The photolithograph has "primogenito" (first-begotten); the Latin editor has "unigenito" (only-begotten).
1129. [Vers. 9.] "Et deflebunt illam, et plangent super illa reges terrae." - Quod significet luctum et dolorem cordis illorum qui potestatem illam exercuerunt, constat ex signicatione "deflere et plangere", quod sit luctus et dolor cordis (de qua sequitur); ex significatione "regum terrae", quod sint qui in veris ex bono sunt, et in opposito sensu qui in falsis ex malo (de qua [supra] , n. 29, 31, 625, 1034, 1063); hic qui potestatem illam exercuerunt, inde dicuntur "reges terrae", ac per "terram" intelligitur ecclesia; quod per "reges terrae" illi significentur, patet a sequentibus, nam dicitur "qui cum illa scortati sunt et deliciati", per quae significatur, qui in falsis et malis ex jucundo super potestate illa fuerunt; illi qui in veris ex bono sunt, qui etiam per "reges terrae" significantur, non possunt "deflere illam et plangere super illa."
[2] Dicitur "deflere" et "plangere", quia "deflere" significat luctum propter falsa, et "plangere" propter mala, utraque quod amissa sint; ita "deflere" se refert ad falsum quod dixerunt verum, et "plangere" ad malum quod dixerunt bonum; inde est quod in Verbo dicatur "luctus" et "planctus":
- Ut apud Jeremiam,
"Filia populi mei, .... luctum unigeniti fac tibi, planctum amaritudinum, quia subito veniet vastator super nos" (6:26):
hic "luctus" dicitur propter deperditum verum, et "planctus" propter deperditum bonum; "vastator" significat deprivationem eorum, et sic ecclesiae finem.
Apud Micham,
"Faciam planctum sicut dracones, et luctum sicut filiae noctuae" (1:8):
quia "planctus" se refert ad bonum, et in opposito sensu ad malum, ideo dicitur, "Faciam planctum sicut dracones"; "dracones" sunt qui in cupiditatibus mali: et quia "luctus" se refert ad falsum, dicitur, "Faciam luctum sicut filiae noctuae"; "filiae noctuae" sunt qui in falsitatibus et earum amoenitatibus; "noctuae" significant falsa quia vident in tenebris et non in luce.
Apud Sachariam,
"Plangent super eo juxta planctum super 1
unigenito et lugebunt super eo juxta luctum super primogenito" (12:10 2
):
hic quoque "planctus" praedicatur de deprivatione boni, et "luctus" de deprivatione veri.
Apud Jeremiam,
"Ne intres in domum luctus, neque abeas ad plangendum" (16:5);
similiter: utrumque dicitur propter conjugium boni et veri, et quoque propter conjugium non boni et veri, quod in singulis Verbi.
[3] (Continuatio de Fide Athanasiana, et de Domino.)
Quod omnia sint ex ipsa Vita quae Deus, et quae est Sapientia et Amor, illustrari etiam potest per creata, dum spectantur ex ordine. Ex ordine enim est quod caeli angelici ex mille et mille societatibus constantes unum agant per amorem in Dominum [et] per amorem erga proximum, et quod in ordine teneantur per Divina Vera, quae sunt leges ordinis. Et quoque quod inferna sub illis, quae etiam in mille et mille congregationes distincta sunt, teneantur in ordine per judicia et poenas, ut tametsi odia sunt et insaniae, usque ne hilum damni inferre possint caelis. Ex ordine etiam est quod inter caelos et inter inferna sit aequilibrium, in quo est homo in mundo, et in quo ducitur, si a Domino ad caelum, si a semet ad infernum; lex ordinis enim est, ut homo ex libero secundum rationem agat quod agit.
[4] Cum tot myriadum myriades hominum a creatione ejus illuc alluerunt, et sicut flumina perpetuo alluunt, et unusquisque dissimili genio et amore est, nequaquam potuissent consociari sicut in unum, nisi Deus unus esset, qui ipsa Vita, et haec ipsa Sapientia et ipse Amor, et inde ipse Ordo: haec de caelo. In mundo autem apparet Divinus ordo ex sole, luna, astris et planetis: sol ad apparentiam facit annos, dies et horas; et quoque tempora anni, quae sunt ver, aestas, autumnus et hiems; et tempora diei, quae sunt mane, meridies, vespera et nox; ac animat omnia telluris, secundum receptionem sui caloris in luce, et suae lucis in calore; et secundum receptionem aperit, disponit et praeparat corpora et materias, quae in tellure sunt, et super tellure, ad recipiendum influxum e mundo spirituali: inde tempore veris per unionem caloris et lucis tunc redeunt volatilia caeli et animalia terrae in amorem prolificandi, ac in scientiam omnium ejus, ac vegetabilia in nisus et actus producendi folia, flores et fructus, et in illis semina ad perpetuandum suum genus in aeternum, et ad multiplicandum illud in infinitum.
[5] Ex ordine etiam est ut terra producat vegetabilia, et vegetabilia alant animalia, et quod haec et illa cedant homini in usum, ad cibum, ad vestem, et ad voluptatem; et quia homo est in quo Deus, ita ad Deum a quo sic omnia redeunt. Ex his patet quod creata succedant in eo ordine ut unum sit pro altero, ac ut sint perpetui fines qui usus, utque fines qui usus constanter ferantur ut redeant ad Deum a quo sunt. Haec nunc testantur quod omnia creata sint ex ipsa 3
Vita quae est ipsa Sapientia; et quoque testantur quod universum creatum sit plenum Deo.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.