1228# 启19:10.“我就俯伏在他脚前要拜他”表示从他那里对崇拜所属神性的感知。这从“俯伏在脚前”和“拜”的含义清楚可知：“俯伏在脚前”和“拜”是指承认、称谢和敬拜神性（对此，参看AE805a,821a,1206节）。从他说，千万不可拜他，因为他只是一位天使，和世人一样是主的仆人明显可知，这只是从他那里对神性的感知。但事情的本质是这样，当主派天使到世人那里，如到先知那里时，祂用祂的神性充满他们，从而使他们说话。那时，被派遣的天使出于主，而不是出于他自己说话；不过，一旦他说完，他就回到自己这里，然后知道他只是一位天使。主就是这样通过天使写下圣言的，主也是这样与古人说话的，如与亚伯拉罕，他的婢女夏甲，基甸和总体上的众先知，这就是为何众先知称这些天使为耶和华；其中一些天使只要充满神性，就受到崇拜。主的这种同在和圣灵的同在是一样的。这清楚表明，上面这些话表示什么。
（关于全在和全知续）
（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。主里面的爱与智慧不是二，而是一；这一是神性之爱，神性之爱在天堂天使面前显现为一轮太阳。但当爱与智慧从显为太阳的主发出时，它们看似两种截然不同的事物，爱看似热，智慧看似光；但这两者凭它们起源于太阳而完全行如一体。然而，对天堂天使和教会之人来说，它们是分离的；有的接受爱，即热，多于智慧，即光，他们被称为属天的天使和人；有的接受智慧，即光，多于爱，即热，他们被称为属灵的天使和人。这些观点可通过世界的太阳来说明：在世界的太阳里面，火和光的源头完全是一，这一是这太阳的火元素或属性。这太阳发出热和光，这热和光虽看似两种截然不同的事物，但仍凭它们的起源而行如一体。这种行动的一体性在地上的春夏时节是显而易见的；然而，它们照着地球相对于太阳的位置，或地球朝太阳的转动，因而照着直接或倾斜的接受而成为两种截然不同的事物。这种对应关系可以作为例证。
全在和全知也是如此。它们在主里面为一；然而，它们仍作为两种不同的属性从主发出；因为全在与爱有关，全知与智慧有关；或也可说，全在与良善有关，全知与真理有关，因为一切良善都来源于爱，一切真理都来源于智慧。主的全在与爱和良善有关，因为主在人的爱之良善中与人同在；祂的全知与智慧和真理有关，因为主从人的爱之良善中而全在于他理解力的真理中；这种全在被称为全知。这既适用于个体的每个人，也适用于总体上的所有人。
1228. And I fell down before his feet to adore him.- That this signifies perception from him of the Divine, to which belongs adoration, is evident from the signification of falling down before the feet and adoring, as denoting to acknowledge, confess, and worship the Divine, concerning which see above (n. 805, 821, 1206). That it is only perception of the Divine from him is evident from his saying that he is not to be adored, because he is merely an angel, and a servant of the Lord, even in like manner as men are; but the case is this, that when the Lord sends angels to men, as He did to the prophets, He fills them with His Divine, and so causes them to speak. The angel who is sent does not speak from himself, but from the Lord; but as soon as he has spoken, he returns to himself, and then knows that he is only an angel. Thus the Word was written from the Lord by means of angels, and thus the Lord spoke with the ancients, as with Abraham, with Hagar his handmaid, with Gideon, and in general with the prophets, therefore also the angels are called by them Jehovah; and some were adored so long as they were filled with the Divine. This presence of the Lord is the same as the presence of the Holy Spirit. It is evident from these things what the above words signify.
[2] 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.
Love and wisdom in the Lord are not two but one; and this one is the Divine Love, which before the angels of heaven appears as the Sun. But the love and wisdom proceeding from the Lord as the Sun appear as two distinct things, the love as heat, the wisdom as light; but both, in virtue of their origin from the Sun, act as one. They are, however, separated with the angels of heaven, and with the men of the Church. Some, who receive love, which is heat, more than wisdom, which is light, are called celestial angels and men; and others, who receive wisdom, which is light, more than love, which is heat, are called spiritual angels and men. These points may be illustrated by the sun of the world, in which fire and the source of light are one thing - this one thing being the fiery property of the sun. From this sun proceed heat and light, which appear as two distinct things, but still, in virtue of their origin, act as one; this oneness of action being evident on the earth in the seasons of spring and summer. They become, however, two distinct things, according to the position of the earth with regard to the sun, and thus also according to direct or oblique reception. This correspondence may serve as an illustration.
[3] The case is similar with omnipresence and omniscience; they are one in the Lord, but still they proceed from Him as two distinct attributes; the former having reference to love, and the latter to wisdom; or, what is the same thing, the former referring to good, and the latter to truth, because all good originates in love, and all truth in wisdom. The reason why the Lord's omnipresence refers to love and good is, that the Lord is present with man in the good of his love; and the reason why His omniscience refers to wisdom and truth is, that from the good of man the Lord is omnipresent in the truths of his understanding; and this omnipresence is called omniscience. The case is the same with all men generally, as it is with each man individually.
1228. Verse 10. And I fell down before his feet to adore him signifies perception from him of the Divine, to which adoration belongs. This is evident from the signification of "to fall down before the feet" and "to adore," as being to acknowledge, confess, and worship the Divine (See n. 805, 821, 1206). From his saying that he must not be adored because he is only an angel, who is a servant of the Lord the same as men are, it is evident that merely a perception from him of the Divine is meant. But the essence of the matter is that when the Lord sends angels to men, as He did to the prophets, He fills them with His Divine and thus moves them to speak. Then the angel that is sent speaks from the Lord and not from himself; but as soon as he has spoken he returns into himself and then knows that he is only an angel. Thus the Word was written by the Lord by means of angels, and thus the Lord spoke with the ancients, as with Abraham, with Hagar his handmaid, with Gideon, and in general with the prophets, and this is why the prophets called the angels Jehovah, and some of them were adored as long as they were filled with the Divine. This presence of the Lord is the same as the presence of the Holy Spirit. This makes clear what is signified by these words.
(Continuation)
[2] 8. As the Lord has the Divine love and the Divine wisdom, so from these He has Divine omnipresence and Divine omniscience, but omnipresence is chiefly from the Divine love, and omniscience is chiefly from the Divine wisdom. Love and wisdom in the Lord are not two but one, and this one is the Divine love, which appears before the angels of heaven as a sun. But when love and wisdom proceed from the Lord as a sun they appear as two distinct things, love appearing as heat, and wisdom as light. These from their origin from the sun act wholly as one; but with the angels of heaven and with the men of the church they are separated, some receiving more of love which is heat than of wisdom which is light, and these are called celestial angels and men; while others receive more of wisdom which is light than of love which is heat, and these are called spiritual angels and men. An illustration of this can be found in the sun of the world. In that sun fire and the origin of light are wholly one, and this one is the fiery element in that sun. From this the heat and light proceed together, but they appear as two distinct things, although from their origin they act as one. That one appears on the earth in the spring and summer seasons, yet they are two distinct things according to the turning of the earth towards the sun, and thus according as the reception is direct or oblique. This correspondence may serve as an illustration.
[3] It is similar with omnipresence and omniscience. In the Lord these are one; and yet they proceed from Him as two distinct attributes; for omnipresence has relation to love, and omniscience to wisdom; or what is the same, omnipresence has relation to good, and omniscience to truth, since all good is of love and all truth is of wisdom. The Lord's omnipresence has relation to love and to good because the Lord is present with man in the good of his love; and omniscience has relation to wisdom and to truth because from man's good of love the Lord is omnipresent in the truths of his understanding, and this omnipresence is called omniscience. As this is true individually of one man so it is true in general of all.
1228. (Vers. 10.) "Et procidi ante pedes ejus adorare illum." - Quod significet ex illo perceptionem Divini, cui adoratio, constat ex significatione "procidere ante pedes" et "adorare", quod sit agnoscere, confiteri et colere Divinum (da qua (supra), n. 805(a), 821(a), 1206); quod sit modo perceptio Divini ex eo, patet ex dictis ejus quod non adorandus sit, quia est modo angelus, qui est similiter servus Domini quemadmodum sunt homines. Sed res in se talis est, quod Dominus cum mittit angelos ad homines, ut fecit ad prophetas, impleat illos Divino suo, et sic ferat illos ad loquendum: angelus, qui missus est, tunc non loquitur ex se, sed ex Domino; verum ut primum elocutus est, redit in se et cognoscit quod solum angelus sit. Ita a Domino mediis angelis conscriptum est Verbum, ac ita Dominus cum antiquis locutus est, ut cum Abrahamo, Hagare ancilla ejus, cum Guideone, et in genere cum prophetis; quare etiam angeli ab illis vocati sunt Jehovah, et quidam adorati quamdiu impleti fuerunt Divino: haec praesentia Domini est eadem cum praesentia Spiritus sancti. Ex his patet quid per illa verba significatur.
[2] (Continuatio (de Omnipraesentia et de Omniscientia).)
(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, ac omniscientia principaliter ex Divina Sapientia.- Amor et Sapientia in Domino non sunt duo sed unum, et hoc unum est Divinus Amor, qui coram angelis caeli apparet ut Sol: at Amor et Sapientia procedens ex Domino ut Sole, apparent ut duo distincta; Amor apparet ut calo