1229# “他对我说，千万不可”表示知道他不是神，而是一位天使。这是显而易见的，无需解释，因为他说“千万不可”，也就是说，他不是神，而是一位天使，任何人都决不可以俯伏在他面前，也决不可以崇拜他。
（关于神性之爱和神性智慧）
我们已经论述了神性的属性，即无限、永恒、圣治、全能、全在和全知；现在我们仍需论述神性之爱和神性智慧，一切事物的生命都来自神性之爱和神性智慧，上述属性也都论及这两者。但为了清楚理解一切事物的这两个要素，要按以下顺序来论述它们。首先关于神性之爱：
（1）在世上，人们几乎不理解爱是什么，然而，爱正是人的生命。（2）唯独主是爱本身，因为祂是生命本身，而人和天使只是接受者。（3）生命，即爱，若不在一个形式中，就不存在，这形式就是整体上的功用的形式。
（4）这样一种形式就是人，无论个体还是集体，天堂就处于这种形式，世界也处于这种形式。（5）功用有属和种，有不同的种类，直到无限；功用也有各个层级。（6）情感和功用一样多；因此，情感也有属和种，有不同的种类，直到无限；情感有各个层级。
（7）对功用的每种情感本身都照其质和量而为一个人。（8）每种功用都从共同利益中获得自己的生命，并从它那里流入，赋予生活的必需品、功用和快乐，或说生活的必需、有用和快乐的事物。
（9）人在何等程度上处于对功用的爱，就在何等程度上在主里面，并爱主爱邻，是一个人。
（10）功用的作用力量照着功用按其次序的联系而产生生命之热，这热在人里面被感觉为爱。
（11）这一点因人意愿这事或那事，或这事或那事对他来说是良善，或不是良善，最终因他的快乐而变得显而易见。
（12）人里面的一切都通过来自主的爱及其热而形成、生长，并被主保持在联系中。
（13）人不知道何为情感，更不知道情感与已经生在世上和将生在世上，直到永远的人一样多，一样各种各样；事实上，它们是无限的。
（14）人只知道他是思维；然而，他是情感。（15）他也不知道他照着对功用的情感而拥有永生。
1229. And he said unto me, See [thou do it] not.- That this signifies the knowledge that he was not God, but an angel, is evident without explanation, for he said, "See [thou do it] not," that is, that he was not God, but an angel, before whom he was not to fall down, and who was not to be adored.
CONCERNING THE DIVINE LOVE AND THE DIVINE WISDOM.
We have treated of the Divine attributes, which are infinity, eternity, providence, omnipotence, omnipresence, and omniscience; it now remains for us to treat of the Divine Love and Divine Wisdom, from which the life of all things comes, and of which the above attributes are predicated. But in order that these two essentials of all things may be clearly comprehended, they shall be dealt with in the following order.
First concerning the Divine Love:-
I. It is little comprehended in the world what love is, although it is the very life of man.
II. The Lord alone is love itself, because He is life itself, and men and angels are only recipients.
III. Life, which is love, has no existence except in form, and that form is the form of uses in their whole extent.
IV. Man is such a form in general and in particular, and heaven is in such a form, and the world also.
V. There are genera and species of uses, and differences of species ad infinitum, and there are also degrees of uses.
VI. There are as many affections as there are uses, and consequently, there are genera and species of affections and differences of species ad infinitum; and there are degrees of affections.
VII. Every affection of use is in itself a man, according to its quality and quantity.
VIII.Every use derives its life from the common good, and enters by influx from it, and imparts the necessaries, utilities, and delights of life.
IX. In proportion as man is in the love of use, he is in the Lord, and loves the Lord and his neighbour, and is a man.
X. The active force of uses, according to their connection in their order, produces the vital heat, which is perceived in man as love.
XI. This is manifested by man's willing this or that thing, or by this or that being good to him, or not good, and at length by delight.
XII.All things in man are formed, and also grow and are maintained in connection by love and its heat from the Lord.
XIII.Man does not know what affection is, and still less that affections are as many and various as are the men who have been born and will be born in the world to eternity; in fact, that they are infinite.
XIV. Man has no other idea than that he is thought, although he is nevertheless affection.
XV. And neither does he know that he has eternal life according to affection for use.
1229. And he said unto me, See thou do it not, signifies the knowledge that he was not God but an angel, as can be seen without explanation, for he said, "See thou do it not," namely that he was not God but an angel, before whom no one must fall down, that is, who must not be adored.
(Continuation)
The Divine attributes, which are infinity, eternity, providence, omnipotence, omnipresence, and omniscience have been treated of; the Divine love and the Divine wisdom, from which is the life of all things, and of which the above attributes are predicated, shall now be treated of. But in order that these two essentials of all things may be distinctly seen they shall be considered in the following order. First respecting the Divine love:
1. In the world it is but little comprehended what love is, and yet it is man's very life.
2. The Lord alone is love itself, because life itself, while men and angels are only recipients.
3. Life, which is love, is not given except in a form, and that form is a form of uses in the whole complex.
4. Such a form is man, individually and collectively, and in such a form is heaven, and also the world.
5. There are genera and species of uses, and varieties of species to infinity; also there are degrees of uses.
6. There are as many affections as there are uses, and consequently there are genera and species of affections, and differences of species to infinity; and there are degrees of affections.
7. Every affection of use in itself is a man, according to its quality and quantity.
8. Each use draws its life from the common good, and flows in from it, and gives the necessary, useful, and delightful things of life.
9. So far as man is in the love of uses so far is he in the Lord, so far he loves the Lord and the neighbor, and so far is he a man.
10. The active force of uses according to their connection in their order produce vital heat, which is perceived in man as love.
11. This is made evident by the fact that man wills this thing or that, or this or that is good or not good to him, and finally by his delight.
12. All things in man are formed and grow and are held in connection by the Lord by means of love and its heat.
13. Man does not know what affection is, and still less that there are as many various affections as there are men born into the world, and will be born to eternity, thus that they are infinite.
14. Man does not know otherwise than that he is thought, and yet he is affection.
15. Neither does he know that he has eternal life according to his affection of use.
1229. "Et dixit mihi, Vide ne." - Quod significet cognitionem quod non Deus sed angelus esset, constare potest absque explicatione, nam dixit, "Vide ne"; nempe, quod non sit Deus sed angelus, coram quo non procidendum est, seu qui non adorandus.
(Continuatio.) (De Divino Amore et de Divina Sapientia.)
Actum est de Attributis Divinis, quae sunt Infinitas, Aeternitas, Providentia, Omnipotentia, Omnipraesentia et Omniscientia; sequitur ut nunc agatur de Divino Amore et de Divina Sapientia, ex quibus vita omnium, de qua praedicantur illa; sed ut haec duo essentialia omnium distincte percipiantur, in hoc ordine de illis agetur. Primum de Divino Amore:-
(1.) Quod in mundo parum comprehendatur quid amor, cum tamen est ipsa vita hominis,
(2.) Quod Dominus solus sit Ipse Amor, quia Ipsa Vita, et quod homo et angelus sit modo recipiens.
(3.) Quod vita, quae est amor, non detur nisi in forma, et quod illa forma sit forma usuum in omni complexu.
(4.) Quod talis forma sit homo in particulari et in communi, et quod in tali forma sit caelum, et quoque quod in tali sit mundus.
(5.) Quod usuum sint genera et species, et specierum differentiae in infinitum, et quoque quod usuum sint gradus.
(6.) Quod tot sint affectiones quot sunt usus, et quod inde affectionum sint genera et species, ac specierum differentiae in infinitum, et quod affectionum sint gradus.
(7.) Quod quaelibet affectio usus in se sit homo, secundum quale et quantum ejus.
(8.) Quod quilibet usus suam vitam trahat a communi bono, et quod ex illo influat, ac det necessaria, utilia, ac jucunda vitae.
(9.) Quod quantum homo est in amore usus, tantum sit in Domino, ac tantum amet Ipsum et proximum, et tantum sit homo.
(10.) Quod vis activa usuum secundum nexum in suo ordine producat calorem vitalem, qui in homine percipitur ut amor.
(11.) Quod ille manifestetur per quod homo hoc vel illud velit, aut per quod hoc vel illud sit ei bonum aut non bonum, et tandem per jucundum.
(12.) Quod omnia in homine per amorem et ejus calorem a Domino formata sint, tum crescant, et teneantur in nexu.
(13.) Quod homo non sciat quid affectio, et minus quod tot variae affectiones sint quot homines in mundo nati sunt, et quot nascentur in aeternum, ita quod infinitae sint.
(14.) Quod homo non sciat aliter quam quod cogitatio sit, cum tamen est affectio.
(15.) Et quod nec sciat quod vita aeterna ei sit secundum affectionem usus.