1142# “宝石、珍珠”表示被亵渎的来自圣言的真理和良善的知识。这从“宝石”和“珍珠”的含义清楚可知：“宝石”是指来自圣言的真理的知识（对此，参看AE717节）；“珍珠”是指良善的知识（对此，参看AE1044节）。由于这些知识都是事实真理（或科学真理），或属世人的真理，所以“宝石”表示可以用来获得良善的真理，“珍珠”表示可以用来获得真理的良善，因为圣言的每一个部分里面都有真理与良善的婚姻。原因在于，真理不是真理，除非它关注良善，或从良善发出，良善不是良善，除非它关注真理，或通过真理存在。因此，真理和良善就像在一个婚姻中那样结合在一起，真理和良善仿佛从婚姻中存在。这就是为何在此处和圣言的别处，经上提到的事物都是成双成对的，其中一个表示良善，另一个表示真理，如“金和银”、“宝石和珍珠”、“细麻布和紫色料”、“丝绸和朱红色料”、“象牙的器皿和极宝贵的木头器皿”、“铜、铁和大理石”，“金、珍珠、紫色料、朱红色料、极宝贵的木头和铜”表示各种良善，“银、宝石、细麻布、丝绸、象牙、铁和大理石”表示各种真理。在其它地方也是如此。但此处这一切事物都表示被亵渎的良善和真理，因而表示邪恶和虚假，如刚才阐述金银的含义时所说的那样。
（关于《亚他那修信经》续，关于主）
首先要说明地狱是由谁组成的。地狱是由灵人组成的，他们在世为人时，否认神，承认自然，过着违背神序的生活，热爱邪恶和虚假，尽管为了表现，他们的行为在世人面前不是这样。因此，这些人要么在真理上是疯狂的，要么蔑视真理，或从心里否认它们，即便嘴上不否认。地狱就是由自创世以来所有这样的人组成的。所有这些人都被称为魔鬼或撒旦；自我之爱在里面占主导地位的人被称为魔鬼，世界之爱在里面占主导地位的人被称为撒旦。在圣言中，“魔鬼”是指魔鬼所在的地狱，“撒旦”是指撒旦所在的地狱。此外，主也把魔鬼结合在一起，使他们可以说为一，撒旦也是如此；这就是为何地狱被称为单数形式的魔鬼和撒旦。
地狱不是由直接被造的灵人组成的，天堂也不是由直接被造的天使组成的；相反，地狱是由生在世上的人组成的，他们自己把自己变成了魔鬼或撒旦，天堂同样是由生在世上的人组成的，他们被主变成了天使。就属于其心智的内层而言，所有人都是灵，在世上披上了一个物质身体，这个物质身体在灵之思维的指引之下，并在灵之情感的控制之下；因为心智，也就是灵，起作用，身体，也就是物质，被作用；在脱去物质身体之后，每个灵在形式上都是一个人，类似于他在世为人时的样子（AE1127节）。这一切清楚表明，地狱是由谁组成的。
1142. Precious stone and pearl.- That these signify the knowledges of truth and good from the Word, profaned, is evident from the signification of precious stone, which denotes the knowledges of truths from the Word (concerning which see above, n. 717); and from the signification of pearl, as denoting the knowledges of good (concerning which see above, n. 1044). And because those knowledges are (vera scientifica) truths scientific, or truths of the natural man, therefore precious stones signify truths, by means of which goods are procured, and pearls goods, by means of which truths are procured; for in every part of the Word there is a marriage of truth and good. The reason is, that truth is not truth unless it has regard to good, or proceeds from good, and good is not good unless it is regarded from truths or exists by means of truths, for thus truths and goods are conjoined as it were in a marriage, and goods and truths exist as if from marriage. This is why here, as well as in other parts of the Word, things are mentioned in pairs, one of which signifies good, and the other truth, as gold and silver, precious stones and pearls, fine linen and crimson, silk and scarlet, vessels of ivory and vessels of precious wood, brass, iron, and marble, where gold, pearls, crimson, scarlet, precious wood and brass, signify goods of various kinds, and silver, precious stones, fine linen, silk, ivory, iron, and marble, signify truths, also of different kinds; and so in other places. But all these things here signify goods and truths profaned, thus evils and falsities, as stated just above in treating of the signification of gold and silver.
[2] Continuation concerning the Athanasian Creed.- First, then, it shall be shown of whom hell consists. Hell consists of spirits, who, while they were men in the world, denied God, acknowledged nature, lived contrary to Divine Order, loved evils and falsities, although, for the sake of appearance, such was not their conduct before the world. These were, consequently, either insane in regard to truths, or they despised and denied them, if not with the mouth, still at heart - of those who have been of this description since the creation of the world, hell consists. All such are there called either devils or satans; devils, if the love of self predominated in them, satans, if the love of the world predominated in them. The hell where devils are is meant in the Word by the Devil, and the hell where satans are is meant by Satan. The Lord also so conjoins the devils, that they are as it were one, in like manner the satans; for this reason the hells are called, in the singular, the Devil and Satan.
[3] Hell does not consist of spirits created such at once, neither does heaven consist of angels so created; but hell consists of men born in the world, who of themselves became devils or satans, and, similarly, heaven consists of men born in the world, who were there made angels by the Lord. All men, as to the interiors which belong to their minds, are spirits, clothed in the world with a material body, which is subject to the control of the thought of the spirit and to the decision of their affection; for the mind, which is spirit, acts, and the body, which is matter, is acted upon. Every spirit, after the rejection of the material body, is a man, in a form similar to that which he had when he was a man in the world. From these things it is evident of whom hell consists.
1142. Of precious stone and of pearl signifies the knowledges of truth and good from the Word that have been profaned. This is evident from the signification of "precious stone," as being the knowledges of truth from the Word (See n. 717; also from the signification of "pearl," as being the knowledges of good (See n. 1044); and as such knowledges are scientific truths [vera scientifica] or truths of the natural man, so "precious stones" signify the truths through which goods come, and "pearls" the goods through which truths come, for everywhere in the Word there is a marriage of truth and good, and for the reason that truth is not truth unless it looks to good or proceeds from good, and good is not good unless it looks to truths or exists through truths. Thus truths and goods are joined as in a marriage, and truths and goods exist as from a marriage. This is why here and elsewhere in the Word things are mentioned in pairs, one of which signifies good and the other truth, as "gold and silver," "precious stone and pearl," "fine linen and purple," "silk and scarlet," "vessel of ivory and vessel of precious wood," "brass, iron, and marble," where "gold, pearl, purple, scarlet, precious wood, and brass," signify goods of various kinds, and "silver, precious stone, fine linen, silk, ivory, iron, and marble," signify truths of various kinds. So elsewhere. But here these all signify goods and truths profaned, thus evils and falsities, as has been said just above of the signification of gold and silver.
(Continuation respecting the Athanasian Faith and respecting the Lord)
[2] First it shall be told of whom hell consists. Hell consists of spirits who when they were men in the world denied God, acknowledged nature, lived contrary to Divine order, loved evils and falsities, although not before the world for appearance's sake; consequently they were either insane as to truths, or despised truths, or denied them in heart if not with the lips. Of all such from the creation of the world hell consists. All these are called either devils or satans; those in whom the love of self has predominated are called devils, and those in whom the love of the world has predominated are called satans. The hell where devils are is meant in the Word by the "Devil," and the hell where satans are is meant by "Satan." Moreover, the Lord has so joined the devils together that they are as one, and also the satans; and this is why the hells are called the Devil and Satan in the singular. Hell does not consist of spirits immediately created, neither does heaven consist of angels immediately created; but hell consists of men born in the world, who were made devils or satans by themselves, and in like manner heaven consists of men born in the world, who were there made angels by the Lord. All men as to the interiors which belong to their minds are spirits, clothed in the world with a material body which is under the direction of the thought of the spirit and under the control of its affection; for the mind which is spirit acts, and the body which is matter is acted upon; and every spirit after the material body has been cast off, is a man similar in form as a man in the world (See above, n. 1127). All this makes clear of whom hell consists.
1142. "Lapidis pretiosi et margaritae." - Quod significet cognitiones veri et boni ex Verbo profanatas, constat ex significatione "lapidis pretiosi", quod sint cognitiones veri ex Verbo (de qua [supra] , n. 717), et ex significatione "margaritae", quod sint cognitiones boni (de qua, n. 1044); et quia cognitiones illae sunt vera scientifica seu vera naturalis hominis, ideo per "lapides pretiosos" significantur vera per quae bona, et per "margaritas" bona per quae vera, in Verbo enim ubivis est conjugium veri et boni; causa est quia verum non est verum nisi spectet bonum aut procedat a bono, et bonum non est bonum nisi spectetur a veris aut existat per vera; ita conjunguntur vera et bona sicut conjugio, et existunt vera et bona sicut ex conjugio: inde nunc est quod hic ut alibi in Verbo dicantur paria, ex quibus unum significat bonum, ac alterum verum, sicut "aurum et argentum", "lapis pretiosus et margarita", "byssus et purpura", "sericum et coccinum", "vas ex ebore et vas ex ligno pretioso", "aes, ferrum et marmor"; ibi "aurum", "margarita", "purpura", "coccinum", "lignum pretiosum" et "aes" significant bona diversorum generum, ac "argentum", "lapis pretiosus", "byssus", "sericum", "ebur", "ferrum" et "marmor" significant vera etiam diversorum generum; similiter alibi; sed per omnia illa hic significantur bona et vera profanata, ita mala et falsa, sicut mox supra de significatione auri et argenti dictum est.
[2] (Continuatio de Fide Athanasiana, et de Domino.)
Primum itaque dicetur ex quibus est infernum. Infernum consistit ex spiritibus, qui, dum homines in mundo fuerunt, negaverunt Deum, agnoverunt Naturam, vixerunt contra Divinum ordinem, amaverunt mala et falsa, tametsi non ita coram mundo propter apparentiam, et qui inde vel insaniverunt in veris, vel contempserunt vera, vel negaverunt illa, si non ore usque corde; ex illis qui tales fuerunt, a creatione mundi, est infernum. Omnes illi ibi vocantur diaboli vel satanae; diaboli, apud quos praedominatus est amor sui; satanae, apud quos praedominatus est amor mundi. Infernum ubi sunt diaboli, in Verbo intelligitur per "Diabolum"; ac infernum ubi sunt satanae, ibi intelligitur per "Satanam." Dominus etiam diabolos ita conjungit ut sint sicut unum, etiam satanas; inde est quod inferna nuncupentur "Diabolus" et "Satanas" in singulari. Infernum non consistit ex spiritibus immediate creatis; nec caelum ab angelis immediate creatis; sed infernum ex hominibus natis in mundo, qui a semet facti sunt diaboli aut satanae: et caelum similiter ex hominibus natis in mundo, qui a Domino ibi facti sunt angeli. Omnes homines sunt spiritus quoad interiora quae mentis eorum sunt, in mundo induti corpore materiali, quod sub nutu cogitationis sui spiritus et sub arbitrio ejus affectionis stat; mens enim, quae est spiritus, agit, et corpus quod est materia, agitur: et omnis spiritus post rejectionem corporis materialis est homo simili forma qua homo in mundo (videatur supra, n. 1127). Ex his constat ex quibus est infernum.