1223# “因为这细麻衣就是圣徒的义行”表示那些信主的人通过来自圣言的真理拥有生活的良善。这从“细麻衣”、“义行”和“圣徒”的含义清楚可知：“细麻衣”是指来自圣言的真理（对此，参看AE1222节）；“义行”是指爱之良善，因而是指生活的良善（对此，参看AE204b,1199节）；“圣徒”是指那些从主处于来自良善的真理之人（参看AE204,325a,973节），因而也指那些信主的人。
（关于全在和全知续）（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。生命在人的细微和最细微的事物中，是因为存在于他里面，被称为肢体、器官、内脏，并和它们一样多的各种不同的事物，如此构成一体，以至于他只知道他是一个简单的存在，不是一个复杂的存在。生命在人最细微的事物中，这一点从这一事实明显看出来：他出于自己的生命去看、听、闻和尝，除非这些感觉器官靠他灵魂的生命存活，否则这是不可能的事。这一点也可从这一事实看出来：整个身体表面都拥有触觉，而产生触觉的，正是生命，而非无生命的皮肤，生命才是触觉的原因。这一点同样从这一事实看出来：皮肤之下的一切肌肉都受人的意愿和理解力的生命支配，并按它们的意思被驱动；因此，不仅手脚和整个身体被驱动，而且舌头、嘴唇、脸和整个头部也被驱动。唯独身体不能驱动它们当中的任何一个，而是来自意愿和理解力的生命，连同这些部位本身里面的生命一起驱动它们。这同样适用于所有身体内脏，其中每个内脏都照着铭刻在它上面的秩序法则发挥自己的功能，并自愿顺服。然而，正是生命通过心肺的每个部位的运动，也通过小脑各个部位的感觉而产生这种活动，而人没有意识到它的行动。
生命在人的细微和最细微的事物中，是因为前面所论述的动物形式是真正的生命形式。事实上，来自其最初源头，即天堂太阳或主的生命，持续不断地处于形成它自己的形像和样式，也就是说，形成世人，并从世人中形成天使的努力之中。因此，它从它所创造的终端中与形式上适合的物质联结，人可以通过这些物质存在，生命则可以住在人里面。由此清楚可知，生命在人的细微和最细微的事物中；凡没有生命在里面的部分，甚至最小粒子，都会成为死的，并被抛弃。既然那时人和天使不是生命，只是来自主的生命的接受者，既然整个天堂和教会在主面前如同一个人，那么清楚可知，主是这人的生命，也就是说，是天堂和教会的生命，此外，祂在天堂天使和教会之人的细微和最细微的事物中是全在和全知的。由于整个天堂和教会照着主的意愿而在祂面前如同一个人，无论大小，或如同一个巨人，或如同一个婴孩，所以很明显，从主发出的生命或属灵之物不在空间之中，或不在天使和教会之人中间延伸；因此，必须从观念中除去空间和时间，才能理解主在所有人那里的全在和全知，无论集体还是个体。
1223. For the fine linen is the righteousness of the saints.- That this signifies that by means of truths from the Word, those who believe in the Lord have the goods of life, is evident from the signification of fine linen, as denoting truths from the Word (concerning which see above, n. 1222); from the signification of righteousness, as denoting the goods of love, and thence the goods of life (concerning which see above, n. 204, 1199); and from the signification of saints, as denoting those who are in truths from good from the Lord, see above (n. 204, 825, 973), thus also those who believe in the Lord.
[2] Continuation [concerning Omnipresence and Omniscience].- 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.
The reason why there is life in all the individual and most minute parts of man is, that the various and diverse things existing in him, called members, organs, and viscera, numerous as they are, form so complete a unity that he has no other conception than that he is a simple, and not a complex being. That there is life in the minutest parts of a man is evident from the following facts. From his own life he sees, hears, smells, and tastes, and this would not be the case, unless the organs of those senses also lived from the life of his soul. The entire surface of his body is endued with the sense of touch; it is the life, and not the skin without it, which is the cause of this sense. All the muscles beneath the skin are under the control of the life of his will and understanding, and are moved at their pleasure; not only therefore are the hands and feet moved, and the entire body, but also the tongue, the lips, the face, and the whole head. Neither the one nor the other can be moved by the body alone, but by life from the will and the understanding, together with the life in the members themselves. The case is similar with all the viscera in the body, each fulfilling its own function, and acting with willing obedience, according to the laws of order inscribed upon them. It is life, however, which while man is unconscious of it, produces this activity, by means of motion in every part from the heart and the lungs; and by means also of sensation in the various parts, from the cerebellum.
[3] The reason why there is life in all the individual and most minute parts of man is, that the animal form, of which we have treated above, is the very form of life. For life from its primary source, which is the Sun of heaven or the Lord, is perpetually in the effort to form a likeness and image of itself, that is to say, man, and out of man an angel. Therefore from the ultimates which it created, it adjoined to itself substances suitable in form, by means of which man may exist, and in whom it may live. It is consequently plain, that there is life in the individual and most minute parts of man; and that the part or even the particle in which there is no life, dies and is cast-off. Since then men and angels are not lives, but only recipients of life from the Lord, and since the whole heaven, together with the church, is in the presence of the Lord as one man, it is evident that the Lord is the Life of that Man, that is, of heaven and the church, and further that He is omnipresent and omniscient in all the individual and most minute things belonging to the angels of heaven, and to the men of the church. Because the whole heaven together with the church is in the presence of the Lord as one man, great or small, according to His will, as a giant or as an infant, it is evident, that life or the Spiritual which proceeds from the Lord, is not in space, or extended with the angels of heaven, or with the men of the church, consequently that spaces and times must be removed from the ideas, in order that the Lord's Omnipresence and Omniscience with all men, collectively and individually, may be understood.
1223. For the fine linen is the just deeds of the saints, signifies that by means of truths from the Word those who believe in the Lord have goods of life. This is evident from the signification of "fine linen," as being truths from the Word (See above, n. 1222); also from the signification of "just deeds," as being the goods of love, and thus the goods of life (See n. 204, 1199); also from the signification of "saints," as being those who are in truths from good from the Lord (See n. 204, 325, 973), thus also those who believe in the Lord.
[2] 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. Life is in the particular and most particular things of man, because the various and diverse things in him, called members, organs, and viscera, so make one that he knows no otherwise than that he is a simple and not a composite being. That life is in the most particular things of man is evident from the fact, that from his life he sees, hears, smells, and tastes, which could not be unless the organs of those senses lived from the life of his soul; also from the fact that the whole surface of the body possesses the sense of touch, and it is the life that produces that sense, and not the skin apart from the life. This is evident also from the fact that all the muscles under the skin are under the control of the life of man's will and understanding, and are moved at their pleasure, thus not only the hands and feet and the entire body, but also the tongue, the lips, the face, and the entire head. None of these could be moved by the body alone, but they are moved by life from the will and understanding together with the life in these members. The same is true of all the viscera in the body, each of which performs its own office, and acts submissively according to the laws of order inscribed on it. But it is the life that does this by its motion from the heart and lungs in every part, and by sensation from the cerebellum in every part, while man is unconscious of its action.
[3] Life is in the particular and most particular things of man, because the animal form, which has been treated of above, is the real form of life; for life from its first fountain, which is the sun of heaven or the Lord, is unceasingly in the effort to form a likeness and image of itself, that is, a man, and out of man an angel. Therefore from the ultimates that it has created it joins to itself things proper to the existence of man in whom life can live. From this it is clear that life is in the particular and most particular things of man, and that any part or least particle from which life is absent becomes dead and is dissociated. Since, then, men and angels are not lives, but only recipients of life from the Lord, and since the whole heaven with the church is before the Lord as one man, it is clear that the Lord is the life of that man, that is, of heaven and the church, and also that He is omnipresent and omniscient in the particular and most particular things of the angels of heaven and the men of the church. And as the whole heaven with the church is, before the Lord, as one man, great or small, according to His will, as a giant or as an infant, it is clear that the life or the spiritual that proceeds from the Lord is not in space or extended with the angels and with the men of the church; consequently that spaces and times must be separated from their ideas, in order that the Lord's omnipresence and omniscience with all and with each individual may be comprehended.
1223. "Nam byssinum justitiae sanctorum." - Quod significet quod per vera ex Verbo sint bona vitae illis qui credunt in Dominum, constat ex significatione "byssini", quod sint vera ex Verbo (de qua mox supra, n. 1222); ex significatione "justitiarum", quod sint bona amoris, et inde bona vitae (de qua (supra); n. 204(b), 1199); et ex significatione "sanctorum", quod sint qui in veris ex bono a Domino sunt (de qua (supra), 204, 325(a), 973), ita quoque qui credunt in Dominum.
[2] (Continuatio (de Omnipraesentia et de Omniscientia).)
(4.) Consequenter, quod sicut vita est in singulis et singularissimis hominis, et cognoscit omnem illorum statum, ita Dominus est in singularis et singularissimis angelorum caeli et hominum ecclesiae.- Quod vita sit in singulis et singularissimis hominis, est quia tot varia et diversa in homine, quae vocantur membra, organa et viscera, ita unum faciunt, ut homo non sciat aliter quam quod sit simplex et non compositus. Quod vita sit in singularissimis hominis, patet ex eo, quod homo ex vita sua videat, audiat, odoret et gustet; quod non fieret, nisi organa illorum sensuum ex vita animae hominis etiam viverent: tum ex eo, quod universa superficies corporis sensu tactus polleat; vita est quae facit illum sensum, et non cutis absque vita: patet etiam ex eo, quod omnes musculi sub cute stent sub arbitrio vitae voluntatis et intellectus hominis, et ad nutus eorum moveantur, ita non solum manus et pedes, ac universum corpus, sed etiam lingua, labra, facies cum toto capite: haec et illa non possunt moveri a solo corpore, sed a vita ex voluntate et intellectu, simul cum vita in illis membris: simile est cum omni viscere in corpore; unumquodvis ibi fungitur suo officio, et obsequiose agit secundum leges ordinis illis inscripti; sed hoc agit vita, homine inscio, per motum in singulis ex corde et pulmone, et per sensum in singulis ex cerebello.
[3] Quod vita sit in singulis et singularissimis hominis, est quia forma animalis, de qua supra actum est, est ipsa forma vitae; vita enim ex primo suo fonte, qui est Sol caeli seu Dominus, est perpetuo in conatu formandi sui similitudinem et imaginem, hoc est, hominem, et ex homine angelum; quare ex ultimis, quae creavit, adjungit sibi conformia, per quae sit homo, in quo vivat. Inde patet quod vita sit in singulis et singularissimis hominis; et quod pars, immo particula, in qua non vita est, fiat mortua et dissocietur. Nunc quia homines et angeli non sunt vitae, sed modo recipientes vitae a Domino, ac universum caelum cum ecclesia coram Domino est sicut unus Homo, patet quod Dominus sit vita illius hominis, hoc est, caeli et ecclesiae, et quoque quod sit omnipraesens et omniscius in singulis et singularissimis angelorum caeli et hominum ecclesiae. Quia universum caelum cum ecclesia coram Domino est sicut unus homo, ex arbitrio magnus aut parvus, sicut gigas aut sicut infans, patet quod vita seu spirituale quod procedit a Domino non sit in spatio aut extensa apud angelos caeli et apud homines ecclesiae; consequenter quod ex ideis removenda sint spatia et tempora, ut comprehendatur Domini omnipraesentia et omniscientia apud omnes et singulos.