1131# “看见烧她的烟”表示因地狱和他们所受的诅咒。这从“烧的烟”的含义清楚可知，“烧的烟”是指地狱和诅咒（对此，我们稍后会提到）；因此，“看见它”表示因这些，因为经上说“他们看见烧她的烟，就必为她哭泣哀号”，这句话表示因这些，也就是因地狱和他们所受的诅咒而导致的内心的哀恸和悲伤。“烧的烟”表示地狱和诅咒，因为“烟”表示地狱的虚假，“火”，因而燃烧或“烧”表示地狱的邪恶。由于地狱的虚假和地狱的邪恶与燃烧之火的这种对应关系，夹杂着火的烟，就像从火炉或大火灾中冒出的烟一样，出现在这些人的地狱上方。“烟”表示地狱的虚假（可参看AE494,539a,b,889节）；“火”表示地狱的邪恶，就是诸如源于他们的爱的那种邪恶（可参看AE68,496,504,916节）。
（关于《亚他那修信经》续，关于主）
神既是永恒的，也是无限的；但正如关于永恒，既有一个属世观念，也有一个属灵观念，关于无限，也是如此。对永恒的属世观念源于时间，但对永恒的属灵观念不来自时间。对无限的属世观念源于空间，但对无限的属灵观念不来自空间。正如生命不是自然界，自然界的这两种属性，即时间和空间，也不是生命的属性，因为它们来自作为神的生命，并与自然界一起被创造出来。源于空间的对无限之神的属世观念是，祂充满宇宙，从一头到另一头；但从对无限的这种观念中产生的思维是，自然界的至内层是神，因此祂是延伸，而一切延伸都是物质的属性。
因此，由于属世观念与生命、智慧和爱，也就是神的观念毫无共同之处，所以必须从属灵观念来看待无限；属灵观念里面没有时间和空间，因为它里面没有自然界的任何东西。根据属灵观念，神性之爱是无限的，神性智慧也是无限的；由于神性之爱和神性智慧就是生命，也就是神，所以神性生命也是无限的；由此可推知，神是无限的。神性智慧是无限的，这一点可从第三层天堂天使的智慧明显看出来。这些天使因在智慧上胜过其他所有人，故感知到，他们的智慧与主的神性智慧之间没有任何比率关系或可比性，因为无限与有限之间没有任何比率关系或可比性。他们还说，智慧的第一层级是看到并承认事实就是如此。这同样适用于神性之爱。此外，天使和世人一样，是接受生命的形式，因而是来自主的智慧和爱的接受者；这些形式来自没有生命的物质，因而本身是死的，而死物与活物之间没有可比性。
至于有限如何接受无限，这可通过世上太阳的光和热来说明。来自世上太阳的光和热本身不是物质的，但它们仍影响物质，光通过调整物质来影响它们，热通过改变它们的状态来影响它们。同样，主的神性智慧是光，主的神性之爱是热，但它们是属灵的热和光，因为它们从显为太阳的主，也就是与神性智慧合一的神性之爱发出；但来自世上太阳的光和热是属世的，因为这太阳是火，不是爱。
1131. When they shall see the smoke of her burning.- That this signifies, on account of hell and of their damnation, is evident from the signification of the smoke of burning, which denotes hell and damnation, of which we shall speak presently. "When they shall see it," signifies on account of those things, for it is said "they shall weep for her, and wail over her, when they see the smoke of her burning," by which is signified mourning and grief of heart on account thereof, that is, on account of hell and of their damnation. The smoke of burning signifies hell and damnation, because smoke signifies infernal falsity, and fire, thus combustion or burning, infernal evil. From the correspondence of infernal falsity and infernal evil with the fire of combustion, smoke mingled with fire, like smoke from a furnace or from places on fire, appears over their hells. That smoke signifies infernal falsity, may be seen above (n. 494, 539, 889); and that fire signifies such infernal evil as springs from their love, may be seen above (n. 68, 496, 504, 916).
[2] Continuation concerning the Athanasian Creed, and concerning the Lord.- Since God is eternal, He is, also, infinite; but as there is a natural idea as well as a spiritual idea of what is eternal, so is there also of what is infinite. The natural idea of what is eternal is derived from time, but the spiritual idea of this is not from time. The natural idea also of what is infinite is derived from space, but the spiritual idea of it is not from space. For as life is not nature, so the two properties of nature, which are time and space, are not properties of life, for they are from the life which is God, and were created with nature. The natural idea of the infinite God, derived from space, is, that He fills the universe from end to end; but from this idea concerning the infinite the thought arises, that the inmost of nature is God, and that therefore He is extension, whereas all extension is a property of matter.
[3] Thus because the natural idea does not at all agree with the idea of life - wisdom and love - which is God, therefore what is infinite must be viewed from the spiritual idea, in which, as there is nothing of time, so there is nothing of space, because there is nothing of nature. It is from the spiritual idea, that the Divine Love is infinite, and that the Divine Wisdom is infinite; and since the Divine Love and the Divine Wisdom are the life which is God, therefore the Divine Life is also infinite; God therefore is consequently infinite. That the Divine Wisdom is infinite, is evident from the wisdom of the angels of the third heaven. Because these excel others in wisdom, they perceive that there is no comparison between their wisdom and the Divine Wisdom of the Lord, for there can be no comparison between infinite and finite. They say also that the first degree of wisdom is to see and acknowledge that this is the case; it is similar in regard to the Divine Love. Moreover, angels, like men, are forms recipient of life, thus recipient of wisdom and love from the Lord; and these forms are from substances which are without life, thus in themselves dead, and between what is dead and what is living there is no comparison.
[4] But how what is finite receives what is infinite, may be illustrated from the light and heat of the sun of the world. The light and heat from that sun are not themselves material, but still they affect material substances, the light by modifying them, and the heat by changing their states. The Divine Wisdom of the Lord is also light, and the Divine Love of the Lord is heat - but spiritual heat and light, because they proceed from the Lord as the Sun, which is Divine Love, and at the same time Divine Wisdom; but light and heat from the sun of the world are natural, because that sun is fire and not love.
1131. When they shall see the smoke of her burning, signifies because of hell and of their damnation. This is evident from the signification of "the smoke of burning," as being hell and damnation (of which presently); therefore, "when they shall see it" signifies because of these, for it is said, "they shall weep for her and wail over her when they shall see the smoke of burning," which signifies mourning and grief of heart because of these, that is, because of hell and of their damnation. "The smoke of burning" signifies hell and damnation, because "smoke" signifies infernal falsity, and "fire," that is, "burning," signifies infernal evil. From this correspondence of infernal falsity and infernal evil with the fire of burning, a smoke mingled with fire, like smoke from a furnace or from conflagrations, appears over the hells of such. (That "smoke" signifies infernal falsity, may be seen n. 494, 539, 889; and that "fire" signifies infernal evil, which is such as their love is, may be seen n. 68, 496, 504, 916.)
(Continuation respecting the Athanasian Faith and respecting the Lord)
[2] As God is eternal He is also infinite, and as there is a natural idea and a spiritual idea of the eternal, so there is of the infinite. The natural idea of the eternal is from time, but the spiritual idea of it is not from time. And the natural idea of the infinite is from space, but the spiritual idea of it is not from space. For as life is not nature, so the two properties of nature, which are time and space, are not properties of life, for they were created with nature by the life which is God. The natural idea of the infinite God, which is from space, is that He fills the universe from end to end; but from this idea of the infinite there springs the thought that the inmost of nature is God, and thus that He is something extended, and yet everything extended belongs to matter.
[3] As, therefore, the natural idea has nothing in common with the idea of life, of wisdom, and of love, which is God, so the infinite must be viewed from the spiritual idea, in which there is nothing of time and nothing of space, because there is in it nothing of nature. According to the spiritual idea the Divine love is infinite and the Divine wisdom is infinite, and since the Divine love and the Divine wisdom are the life which is God the Divine life is also infinite; from which it follows that God is infinite. That the Divine wisdom is infinite can be seen from the wisdom of the angels of the third heaven. As these excel all others in wisdom, they perceive that there is no ratio between their wisdom and the Lord's Divine wisdom, because there is no ratio between the infinite and the finite. Moreover, they say that the first degree of wisdom is to see and acknowledge that this is so. The same is true of the Divine love. Furthermore, angels like men are recipient forms of life, thus they are recipients of wisdom and love from the Lord; and these forms are from substances that are without life, thus are in themselves dead, and between what is dead and what is living there is no ratio.
[4] But how that finite receives the infinite can be illustrated by the light and heat of the sun of the world. The light itself and the heat itself from that sun are not material, and yet they affect material substances, the light by modifying them, and the heat by changing their states. The Lord's Divine wisdom is likewise light, and the Lord's Divine love is heat, but they are spiritual heat and light, because they proceed from the Lord as a sun, which is Divine love united to Divine wisdom; but the light and heat from the sun of the world are natural, because that sun is fire and not love.
1131. "Quando viderint fumum combustionis ejus." - Quod significet propter infernum et damnationem illorum, constat ex significatione "fumi combustionis", quod sit infernum et damnatio (de qua sequitur); inde per "quando viderint illum", significatur propter illa; nam dicitur "Deflebunt illam et plangent super illa quando viderint fumum combustionis", per quae significatur luctus et dolor cordis propter illa, nempe propter infernum et damnationem illorum.
Quod "fumus combustionis" significet infernum et damnationem, est quia "fumus" significat falsum infernale, et "ignis", ita "combustio", malum infernale: ex correspondentia falsi infernalis et mali infernalis cum igne combustionis, apparet super infernis illorum fumus commixtus igne, sicut fumus ex fornace aut ex incendiis.
(Quod "fumus" significet falsum infernale, videatur [supra,] n. 494, 539 [a, b] , 889; et quod "ignis" significet malum infernale, quale est ex amore tali apud illos, n. 68, 496, 504, 916.)
[2] (Continuatio de Fide Athanasiana, et de Domino.)
Quia Deus est aeternus, etiam est infinitus; sed sicut est de aeterno idea naturalis et idea spiritualis, ita quoque de infinito. Idea naturalis de aeterno est ex tempore, idea autem spiritualis de illo non est ex tempore; idea 1
etiam naturalis de infinito est ex spatio, idea autem spiritualis de illo non est ex spatio: sicut enim vita non est Natura, ita binae Naturae proprietates, quae sunt tempora et spatia, non sunt vitae; sunt enim a Vita quae Deus, creata cum Natura. Idea naturalis de Deo infinito, quae est ex spatio, est quod impleat universum a fine ad finem; sed ex hac idea de infinito existit cogitatio quod intimum Naturae sit Deus, et sic quod sit extensum, et omne extensum est materiae.
[3] Sic quia idea naturalis ne hilum congruit cum idea vitae, sapientiae et amoris, quae Deus, ideo videndum est infinitum ex idea spirituali, in qua sicut nihil temporis est, ita nihil spatii est, quia nihil Naturae est. Ex idea spirituali est quod Divinus Amor sit infinitus, quodque Divina Sapientia sit infinita; et quia Divinus Amor et Divina Sapientia sunt Vita quae Deus, est Divina Vita etiam infinita; inde nunc Deus est infinitus. Quod Divina Sapientia sit infinita, constare potest ex sapientia angelorum tertii caeli; hi quia in sapientia sunt prae aliis, percipiunt quod non detur ratio inter illorum et Divinam Domini, quia non datur ratio infiniti et finiti; dicunt etiam quod primus gradus sapientiae sit videre et agnoscere quod ita sit: simile est cum Divino Amore. Praeterea angeli sicut homines sunt formae recipientes vitae, ita recipientes sapientiae et amoris a Domino; ac formae illae sunt ex substantiis quae sunt absque vita, ita in se mortuae; ac inter mortuum et vivum non datur ratio.
[4] Quomodo autem finitum recipit infinitum, illustrari potest ex luce et calore solis mundi; ipsa lux et ipse calor ex sole illo non sunt materiales, sed usque afficiunt substantias materiales, lux modificando illas, et calor mutando status illarum: Divina Sapientia Domini est quoque lux, et Divinus Amor Domini est quoque calor, sed calor et lux spirituales, quia a Domino ut Sole, qui est Divinus Amor ac simul Divina Sapientia, procedunt; lux autem et calor ex sole mundi sunt naturales, quia sol ille est ignis et non amor.
Footnotes:
1. The editors made a correction or note here.