1217# “说，哈利路亚，因为主神，全能者掌王权了”表示欢喜和快乐，因为现在主在地上如在天上那样拥有了一个国度。这从“哈利路亚”、“主神，全能者掌王权了”的含义清楚可知：“哈利路亚”是出于内心的喜乐荣耀主的一种表达（参看AE1197,1203节）。经上用“欢喜和快乐”这两个词，是因为在圣言中，“欢喜”（joy）论及良善，“快乐”（gladness）论及真理，此处那些处于真理的天使和那些处于良善的天使都说：“哈利路亚。”“主神，全能者掌王权了”是指祂的国在地上如在天上，这话的意思是说，当善人与恶人分离，恶人被扔进地狱时，所有善人都进入一种更好的状态，以接受来自主的真理和良善，这是他们以前没有的一种状态。因为只要他们与恶人保持联系，即便他们接受了良善和真理，仍会玷污和歪曲它们。出于同样的原因，在通过最后的审判实现这种分离之前，内在真理没有在地上被揭示出来。
这也是主祷文中“愿你的国降临在地上，如同在天上”这句话（马太福音6:10）的意思。主的国在最后的审判之前就存在，因为主始终统治天堂和大地；但主的国在最后审判前后的状态是不同的，因为在最后的审判之后，对神性真理和良善的接受变得更普遍、更内在、更容易、更明确。经上说“主神，全能者”，主因良善而被称为“主”，因真理而被称为“神”，因通过最后的审判将善人与恶人分离，以及祂拯救那些接受祂之人的能力而被称为“全能”。
（关于全在和全知续）
主如何能与所有在天上和全地的人同在，又如何能知道与他们有关的一切事，甚至最微小的事，包括现在的和将来的，是一个只有通过以下真理或命题才能理解的主题：
（1）自然界有空间和时间，但在灵界，这些都是表象。（2）必须从观念中除去空间和时间，才能理解主与所有人的全在，无论集体地还是分别地，以及祂对与他们有关的现在和将来之事的全知。（3）构成教会的天上所有的天使和地上所有的人如同一个人，主是这人的生命。（4）因此，正如人的细微和最细微的事物里面有生命，这生命知道它们的整个状态，主也在天堂天使和教会之人的细微和最细微的事物中。
（5）主通过每个人所拥有的理智官能（intellectual faculty），或它的对立面，也与那些在天堂和教会之外的人同在，也就是与那些在地狱里，或将要进入地狱的人同在，并知道他们的整个状态。
（6）从如此感知到的主的全在和全知中，理解力能看到祂如何是天堂和教会的全部，并在天堂和教会的一切事物里面，我们如何在主里面，主又如何在我们里面。
（7）从宇宙的创造也可以理解主的全在和全知；因为祂如此创造宇宙，以至于祂在最初事物和最后事物中，或在初始和终端中，在中心，同时也在周边，祂在其中的一切事物都是功用。
（8）由于主拥有神性之爱和神性智慧，所以从这两者发出的神性全在和神性全知都属于祂；但全在主要来自神性之爱，全知主要来自神性智慧。
1217. Saying, Alleluia, for the Lord God the Omnipotent reigneth.- That this signifies joy and gladness, that the Lord has now a kingdom on earth as in the heavens, is evident from the signification of Alleluia, as denoting the expression of glorification of the Lord from joy of heart, concerning which see above (n. 1197, 1203). - It is said joy and gladness, because in the Word joy is said of good, and gladness of truth, and here the angels, both those who were in truths and those who were in goods, said Alleluia; and from the signification of for the Lord God the Omnipotent reigneth, as denoting that His kingdom is on the earth as in the heavens, by which is meant, that after the good were separated from the evil, and the evil cast into hell, then all the good came into a better state to receive truth and good from the Lord, in which state they were not previously. For so long as they were in connexion with the evil, even if they had received goods and truths, they would have contaminated and perverted them. This also is the reason why interior truths were not revealed on earth, before that separation was effected by means of the Last Judgment.
[2] This also is meant in the Lord's Prayer by "Thy kingdom come on earth as in the heavens." The Lord's kingdom existed also previous to the Last Judgment, for the Lord always rules both heaven and earth, but the state of His kingdom after the Last Judgment was different from what it was before, for the reception of Divine Truth and Good became consequently more universal, more interior, easier, and more definite. It is said, the Lord God the Omnipotent, because the Lord is called Lord from good, and God from truth, and omnipotent from the separation of the good from the evil by means of the Last Judgment, and also from the power of saving those who receive him.
[3] Continuation [concerning Omnipresence and Omnipotence].- But how the Lord can be present with all who are in heaven and in the whole earth, and also know all things - even the most minute, connected with them in the present and in the future, is a subject which can be understood only by means of the following propositions:-
1. There are in the natural world spaces and times, but in the spiritual world these are appearances.
2. Spaces and times must be removed from the ideas, in order that the Lord's Omnipresence with all men, collectively and severally, as well as His omniscience of things present and future connected with men, may be understood.
3. All the angels of heaven, and all men on earth, who form the church, are as one man, and the Lord is the life of that man.
4. Consequently as there is life in all the individual and most minute parts of man, and it is cognizant of their whole state, so the Lord is in all the individual and most minute things belonging to the angels of heaven and to the men of the church.
5. The Lord, from the intellectual faculty which every man possesses, and from its opposite, is also present with those who are out of heaven and the church, and with those who are in hell, or will come into hell, and knows their whole state.
6. From the Lord's omnipresence and omniscience thus perceived, the understanding is enabled to see how He is the All and the In-all of heaven and the church, and how we are in Him, and He in us.
7. The Lord's omnipresence and omniscience may be understood also from the creation of the universe; for it was so created by Him that he is in primaries and in ultimates; in the centre and at the same time in the circumferences; and all things in which he is are uses.
8. Because Divine Love and Divine Wisdom belong to the Lord, therefore Divine Omnipresence and Divine Omniscience, proceeding from both of them, belong to Him; the former proceeding principally from Divine Love, the latter principally from Divine Wisdom.
1217. Saying, Alleluia for the Lord God, the Almighty reigneth, signifies joy and gladness that the Lord has now a kingdom on the earth as in the heavens. This is evident from the signification of "Alleluia," as being an expression of glorification of the Lord from joy of heart (See n. 1197, 1203). The two expressions, joy and gladness, are used because in the Word "joy" is predicated of good, and "gladness" of truth, and here both the angels that were in truths and those that were in goods said "Alleluia." It is evident also from the signification of "the Lord God, the Almighty, reigneth" as being that His kingdom is on the earth as in the heavens, which means that when the good have been separated from the evil, and the evil have been cast into hell, all the good came into a better state for receiving truth and good from the Lord, a state in which they had not been before. For so long as they were held in connection with the evil, if they had received goods and truths they would have defiled and perverted them. For the same reason interior truths were not revealed on the earth until that separation had been effected by means of the Last Judgment.
[2] This, too, is the meaning of the words in the Lord's Prayer:
Thy kingdom come on earth as in the heavens (Matthew 6:10).
The Lord's kingdom existed before the Last Judgment, for the Lord always rules both heaven and earth; but after the Last Judgment the state of the Lord's kingdom became different from the state before it, for after it the reception of Divine truth and good became more universal, more interior, more easy, and more distinct. It is said, "the Lord God, the Almighty," for the Lord is called "Lord" from good, and "God" from truth, "Almighty" from the separation of the good from the evil by the Last Judgment, and also from His power to save those who receive Him.
(Continuation)
[3] How the Lord can be present with all who are in heaven and throughout the whole earth, and can know all things, even the most particular things connected with them, both present and future, can be comprehended only by means of the following truths: 1. In the natural world there are spaces and times, but in the spiritual world these are appearances.
2. Spaces and times must be removed from the ideas before the Lord's omnipresence with all and with each individual, and His omniscience of things present and things future connected with them, can be comprehended.
3. All angels of heaven and all men of the earth who constitute the church are as one man, and the Lord is the life of that man.
4. Consequently as there is life in the particular and most particular things of man and it knows the entire state of these, so the Lord is in the particular and most particular things of the angels of heaven and of the men of the church.
5. The Lord, by the intellectual faculty that each man has, or by its opposite, is also present with those who are out of heaven and out of the church, that is, those who are in hell or who are to come into hell, and knows their whole state.
6. From the omnipresence and omniscience of the Lord thus perceived it can be understood how the Lord is the all and is in all things of heaven and the church, and that we are in the Lord and He is in us.
7. The omnipresence and omniscience of the Lord can be comprehended also from the creation of the universe; for it was so created by Him that He is in things first and in things last, in the center and at the same time in the circumferences, and that the things in which He is are uses.
8. As the Lord has the Divine love and the Divine wisdom, so from these He has the Divine omnipresence and the Divine omniscience; but omnipresence is chiefly from the Divine love, and omniscience chiefly from the Divine wisdom.
1217. "Dicentium, Alleluia, quia regnat Dominus Deus omnipotens." - Quod significet gaudium et laetitiam, quot Domino nunc sit regnum in terris sicut in caelis, constat ex significatione "Alleluia", quod sit vox glorificationis Domini ex gaudio cordis (de qua (supra), n. 1197, 1203); (dicitur gaudium et laetitia, quia in Verbo "gaudium" dicitur de bono, ac "laetitia" de vero, et hic angeli tam qui in veris fuerunt quam qui in bonis, dixerunt "Alleluia;") et ex significatione "quia regnat Dominus Deus omnipotens", quod sit quod regnum Ipsius sit in terris sicut in caelis, per quod intelligitur, quod postquam boni separati sunt a malis, ac mali conjecti in infernum, tunc omnes boni in meliorem statum recipiendi verum et bonum a Domino venerint, in quo statu non prius fuerunt; nam quamdiu in nexu fuerunt cum malis, si recepissent bona et vera, contaminavissent et pervertissent illa: haec quoque causa est quod vera interiora in terris non prius revelata sint quam postquam separatio illa facta est per ultimum judicium.
[2] Hoc quoque intelligitur per
"Veniat regnum tuum... in terris sicut in caelis", in Oratione Dominica ([Matthaeus 6:10]):
regnum Domini fuit quoque ante ultimum judicium, nam Dominus semper regit caelum et terram; sed status regni Domini alius factus est post ultimum judicium quam fuit ante illud, est enim receptio Divini Veri et Boni post illud universalior, interior, facilior, et distinctior. "Dominus Deus omnipotens" dicitur, et Dominus dicitur "Dominus" ex Bono, ac "Deus" ex Vero, et "omnipotens" ex separatione bonorum a malis per ultimum judicium, et quoque ex potestate salvandi illos qui recipiunt Ipsum.
[3] (Continuatio (de Omnipraesentia et de Omniscientia).)
Sed quomodo Dominus potest praesens esse apud omnes qui in caelo et universo terrarum orbe sunt, et quoque scire omnia, et quoque singularissima apud illos in praesenti et in futuro, non comprehendi potest, nisi per haec sequentia:-
(1.) Quod in mundo naturali sint spatia et tempora, at quod in mundo spirituali illa sint apparentiae.
(2.) Quod spatia et tempora ex ideis removenda sint, ut comprehendatur Domini omnipraesentia apud omnes et singulis, ac omniscientia praesentium et futurorum apud illos.
(3.) Quod omnes angeli caeli, et omnes homines terrae qui faciunt ecclesiam, sint sicut unus Homo, et quod Dominus sit illius Hominis Vita.
(4.) Consequenter sicut vita est in singulis et singularissimis hominis, et cognoscit omnem illorum statum, ita Dominus est in singulis et singularissimis angelorum caeli, et fiominum ecclesiae.
(5.) Quod Dominus apud illos qui extra caelum et extra ecclesiam sunt, qui in inferno sunt, vel in infernum venturi sunt, etiam praesens sit, et sciat omnem illorum statum, ex facultate intellectuali, quae est cuivis homini, et ex opposito.
(6.) Quod ex omnipraesentia et omniscentia Domini ita percepta, in intellectum cadat quomodo Dominus est omne et in omnibus caeli et ecclesiae, et quod in Domino simus, et Ipse in nobis.
(7.) Omnipraesentia et omniscientia Domini etiam a creatione universi comprehendi possunt, illud enim ad Ipso ita creatum est ut Ipse sit in primis et in ultimis, ac in centro et simul in peripheriis, et quod usus sint in quibus est.
(8.) Quoniam Domino est Divinus Amor et Divina Sapientia, ideo Ipsi est Divina omnipraesentia et Divina omniscientia ex utroque; sed omnipraesentia principaliter est ex Divino Amore, et omniscientia principaliter est ex Divina sapientia.