299# “有书卷，里面和背面都写着字”表示天上和地上所有人的生命状态，无论总体还是细节。这从“书卷”、“里面和背面”的含义清楚可知：“书卷”，此处即“生命册”，是指主铭刻或植入在人的灵里面，也就是内心和灵魂里面，或也可说他的爱和信里面的东西(对此，可参看AE199节)；因此，“书卷”在此表示天上和地上所有人的生命状态，“写着”表示主所植入的东西(“写”表示植入，也可参看222节)。“里面和背面”是指在内心和灵魂，或爱和信中的东西；对世人和灵人来说，爱在里面，因为它构成他的生命；而信若非在他的爱中，就不在他里面，而是在后面或“背面”；系信的信与爱完全为一，因为一个人所爱的，属于他的信，而他所不爱的，不属于他的信。诚然，一个人出于记忆思考，并出于教义教导的东西看上去是信；但如果他仅出于一种属世之爱，没有出于一种属灵之爱来爱它，它就只是外在人的思维视觉，这种视觉伪造信；但这种信缺乏生命，故在被植入内在人及其爱之前，并不在人里面，而是在他后面，或在他背面。被植入内在人及其爱的信就是相信并热爱真理，是因为它是真理，而不是为了名声或学问、荣誉或由此而来的利益。由此可见“里面和背面都写着”表示什么。
本章论述的主题是，唯独主知道总体上的所有人和具体的每个人的生命状态，除了主以外，没有人知道这些状态。这一点由除了羔羊，也就是主之外，“没有人能打开、能观看那书卷”来代表性地描绘。没有人知道这一点，唯独主知道，因为祂是独一神，还因为祂按自己的形像形成天使天堂，按天堂的形像形成人；因此，祂知道总体上天堂的一切事物，知道总体上天堂的一切事物的，也知道具体的每个事物；事实上，一个处于源于良善的真理之人，以及一位天使就是天堂的一个形像，因为他是天堂的一个形式。由此也可推知，除了那知道所有人的总体状态的人外，没有人知道具体的任何人的状态，因为这一个与那一个不可分割地联系在一起。不过，这些事无法用三言两语来描述，可参看《天堂与地狱》的相关说明，那里对它们的描述更清晰明了，如以下章节：主的神性构成天堂(HH 7–12节)；每位天使都是一个最小形式的天堂(HH 51–58节)；总体的整个天堂类似一个人(HH 59–67节)；那里的社群同样如此(HH 68–72节)；因此，每位天使都处于一个完美的人形(HH 73–77节)；来自主的神性人身的天堂在整体和部分上都类似一个人(HH 78–86节)；天堂的一切事物与人的一切事物都有一种对应关系(HH 87–102节)；关于天堂与人类的结合(HH 291–302节)。
必须注意的是，在圣言中，此处和别处都提到“书”，但这书是指书卷；因为古时，他们在羊皮纸上写字，这羊皮纸被称为书和书卷，这也可见于圣言，因而可见于以西结书：
我观看，见有一只手向我伸出来；看哪，手中有一书卷，前面后面都写着字。(以西结书2:9–10)
诗篇：
那时我说，看哪，我来了；关于我，书卷上已有记载。(诗篇40:7)
因此，以赛亚书上说：
天上的万象必将解体，诸天被卷起，好像书卷。(以赛亚书34:4)
同样，在启示录：
天就挪移，好像书卷被卷起来。(启示录6:14)
由此可知，约翰所看见的书卷是如何“里面和背面都写着字”的。
299. A book written within and on the back. That this signifies the state of life of all in heaven and on the earth, in general and in particular, is evident from the signification of a book, in this case of the book of life, as denoting what is inscribed or implanted by the Lord in the spirit of man, that is, in the heart and soul, or what is the same thing, in the love and faith (concerning which see above, n. 199): hence by the book is here signified the state of life of all in heaven and on earth, and by its being written, is signified what is implanted by the Lord; (that to write signifies to implant, may be seen also above, n. 222); and from the signification of within and on the back, as denoting its being in the heart and soul, or in the love and faith. For with man and spirit love is within, because it constitutes his life; whereas faith, unless it is in his love, is not within, but behind or at the back; for the faith which is faith, makes entirely one with the love, for what a man loves belongs to his faith, but what he does not love does not belong to his faith. That appears, indeed, to be faith which any one thinks from the memory, and teaches from doctrine, but if he loves it only from a natural and not a spiritual love, it is the sight only of the thought of the external man, which sight counterfeits faith; but this faith, being without life before it is implanted in the internal man and its love, is not in the man, but behind him, or at his back. The faith implanted in the internal man and its love, is to believe and love the truth because it is truth, and not to love it chiefly for the sake of a reputation for learning, and of honour or gain therefrom. From these considerations it is evident what is signified by being written within and on the back.
[2] The subject treated of in this chapter is, that the Lord alone knows the states of the life of all in general and of each in particular, and that no one [knows this] besides Him. This is representatively set forth by the book written, which no one could open, read, and look into, but the Lamb alone, that is, the Lord. The reason why no one knows this except the Lord alone, is, because He is God alone, and because He formed the angelic heaven to the image of Himself, and man to the image of heaven: therefore He knows all things of heaven in general, and He who knows all things of heaven in general, also knows everything in particular; for a man who is in truths from good, and an angel, is an image of heaven, for he is a form of it; hence it also follows, that no one knows the states of any one in particular but he who knows the general state of all, for the one depends inseparably upon the other. But these things cannot be described in a few words; therefore see what is shown in the work concerning Heaven and Hell, where they are more distinctly and clearly described, in the following articles: That the Divine of the Lord makes heaven (n. 7-12); That every angel is a heaven in the least form (n. 51-58); That the whole heaven in the aggregate has reference to one man (n. 59-67); Similarly each society there (n. 68-72); That hence every angel is in a perfect human form (n. 73-77); That heaven, which is from the Divine Human of the Lord, in the whole and in part, has reference to man (n. 78-86); That there is a correspondence of all things of heaven with all things of man (n. 87-102); Concerning the conjunction of heaven with mankind (n. 291-302).
[3] It must be noted that here and elsewhere in the Word a book is mentioned, but by this a scroll (volumen) is meant; for in ancient times they wrote upon parchments, which were rolled together, and the parchment was called a book, and a scroll of a book, as may be seen in the Word.
As in Ezekiel:
"I looked, when behold, a hand sent unto me; and lo, in it a scroll of a book written within and without" (2:9, 10).
And in David:
"Then said I, Lo, I come; in the scroll of the book it is written of me" (Psalms 40:7).
Wherefore also, it is said in Isaiah:
"All the host of the heavens shall waste away, and the heavens shall be rolled together as a scroll" (34:4).
Also in the Apocalypse:
"The heaven departed, as a book when it is rolled together" (6:14).
From these considerations it can be known how the book, which John saw, was written within and on the back.
299. A book written within and on the back, signifies the state of life of all in heaven and on the earth, in general and in particular. This is evident from the signification of "book," here the "book of life," as being what the Lord inscribes or implants in the spirit of man, that is, in the heart and soul, or what is the same, in his love and faith (of which see above, n. 199; therefore "the book" here signifies the states of life of all in heaven and on the earth, and "written" signifies what is implanted by the Lord (that to "write" signifies to implant, see also above, n. 222. Also from the signification of "within and on the back," as being what is in the heart and soul, or in the love and faith; for with man and spirit love is within, because it makes his life; but faith, unless it is in his love, is not within him, but behind or "at the back;" for faith that is faith makes altogether one with the love, since what a man loves is of his faith, but what he does not love is not of his faith. That which one thinks from memory and teaches from doctrine, appears, indeed, to be faith; but if this be loved only from a natural, not from a spiritual love, it is merely the sight of the thought of the external man, which sight counterfeits faith; but such faith, since it is destitute of life, until it is implanted in the internal man and its love, is not in man but behind him, or at his back. Faith implanted in the internal man and its love is believing and loving the truth because it is truth, and not loving it chiefly for the sake of a reputation for learning, and honor or gain therefrom. From this it can be seen what is signified by "written within and on the back."
[2] What is treated of in this chapter is, that the Lord only, and no one but the Lord, knows the states of life of all in general and of each one in particular. This is representatively depicted by "a book written which no one was able to open and read, neither to look thereon, except the Lamb," that is, the Lord. No one knows this but the Lord alone, because He is the only God, and because He formed the angelic heaven after His own image, and man after the image of heaven; for this reason He knows all things of heaven in general, and He who knows all things of heaven in general knows also every one in particular; for a man who is in truths from good, as well as an angel, is an image of heaven, since he is a form of heaven. From this it also follows that no one but he who knows the general state of all knows the state of anyone in particular, for the one is inseparably connected with the other. (But as these things cannot be described in a few words, see what is shown in the work on Heaven and Hell, where they are more distinctly and clearly described, in the following articles: The Divine of the Lord makes Heaven, n. 7-12; Every Angel is a Heaven in the Least Form, n. 51-55; The whole Heaven in the Complex has reference to one Man, n 59-67; likewise each Society there, n. 68-72; Every Angel, therefore, is in a perfect Human Form, n 73-77; From the Divine Human of the Lord it is that Heaven in the Whole and in Part has reference to Man, n 78-86; There is a Correspondence of all Things of Heaven with all Things of Man, n. 87-102; On the Conjunction of Heaven with Mankind, n. 291-302)
[3] It is to be observed that here and elsewhere in the Word a "book" is mentioned, meaning thereby a roll [volumen]; for in ancient times they wrote upon parchments, which were rolled up, and the parchment was called a "book" and the "roll of a book," as can also be seen in the Word; thus in Ezekiel:
I looked, when behold, a hand was put forth unto me; and lo, the roll of a book was therein, written in front and behind (Ezekiel 2:9-10).
And in David:
Then said I, Lo, I am come; in the roll of the book it is written of Me (Psalms 40:7).
For this reason it is said in Isaiah:
All the host of the heavens shall waste away, and the heavens shall be rolled up as a scroll (Isaiah 34:4).
Likewise in Revelation:
Heaven was removed, as a book that is rolled up (Revelation 6:14).
From this it can be known how the book that John saw was "written within and on the back."
299. "Librum scriptum intus et a tergo." - Quod significet statum vitae omnium in caelo et in terra, in communi et in particulari, constat ex significatione "libri", hic "libri vitae", quod sit quod a Domino inscriptum seu implantatum est hominis spiritui, hoc est, cordi et animae, seu quod idem, quod ejus amori et fidei (de qua supra, n. 199); inde per "librum" hic significatur status vitae omnium in caelo et in terra, et per "scriptum" significatur quod implantatum est a Domino; (quod "scribere" significet implantare, videatur etiam supra, n. 222); et ex significatione "intus et a tergo", quod sit quod est cordi et animae seu amori et fidei: amor enim est intus apud hominem et spiritum, quia facit ejus vitam; fides autem, nisi in ejus amore sit, non est intus apud illum, sed post seu a tergo; fides enim quae fides prorsus unum facit cum amore, nam quod homo amat hoc fidei ejus est, quod autem non amat non est fidei ejus; apparet quidem quod sit fides quod aliquis ex memoria cogitat et ex doctrina docet, sed si modo ex naturali amore et non ex spirituali id amat, est modo visus cogitationis externi hominis, qui visus mentitur fidem; sed haec fides, quia est absque vita priusquam implantata est interno homini et ejus amori, non est in homine sed post illum seu a tergo ejus; fides implantata interno homini et ejus amori, est credere et amare verum quia est verum, et non amare id principaliter propter famam eruditionis et inde honorem aut lucrum. Ex his constare potest quid significatur per "scriptum intus et a tergo."
[2] Agitur in hoc capite de eo, quod solus Dominus sciat status vitae omnium in communi et singulorum in particulari, et quod nemo praeter Ipsum. Hoc repraesentative sistitur per "librum scriptum, quem nullus potuit aperire", "legere" et "inspicere", quam solus "Agnus", hoc est, Dominus: quod nemo hoc sciat quam solus Dominus, est quia est solus Deus, et quia formavit caelum angelicum ad imaginem Sui, et hominem ad imaginem caeli; quapropter Is scit omnia caeli in communi; et qui scit omnia caeli in communi, is quoque scit unumquemvis in particulari; nam homo qui in veris ex bono est, et angelus, est imago caeli, est enim forma ejus: inde quoque sequitur quod nemo sciat alicujus status in particulari, nisi qui scit statum omnium communem; pendet enim indivulse unum ab altero. (Sed haec non paucis possunt describi; quare videantur quae in opere De Caelo et Inferno ostensa sunt, ubi distinctius et perspicuius haec descripta sunt, in sequentibus his articulis: Quod Divinum Domini faciat Caelum, n. 7-12:
quod unusquisque Angelus sit Caelum in minima forma, n. 51-58:
quod universum Caelum in complexu referat unum Hominem, n. 59-67; pariter unaquaevis Societas ibi, n. 68-72:
quod inde unusquisque Angelus sit in perfecta Forma Humana, n. 73-77:
quod Caelum in toto et in parte referat Hominem, quod sit ex Divino Humano Domini, n. 1
quod Correspondentia sit omnium caeli cum omnibus Hominis, n. 87-102: De Conjunctione Caeli cum Humano Genera, n. 291-302.)
[3] Sciendum est quod hic et alibi in Verbo dicatur "liber", sed quod per illum intelligatur volumen; antiquis enim temporibus scriptum fuit super membranis, quae convolvebantur, et membrana vocabatur "liber" et "volumen libri", ut quoque constare potest ex Verbo :
-Ut apud Ezechielem,
"Vidi, cum ecce manus emissa ad me, et ecce in ea Volumen libri.... scriptum ante et post" (2:9, 10):
et apud Davidem,
"Tum dixi, Ecce venio, in volumine libri scriptum est de me" (Psalm.40:8 [B.A. :7]):
quapropter dicitur apud Esaiam,
"Contabescet omnis exercitus caelorum, et caeli convolventur sicut volumen" (34:4):
similiter in Apocalypsi,
"Caelum abscessit sicut liber qui convolvitur" (6:14).
Ex his sciri potest quomodo liber, qui Johanni visus, "scriptus est intus et a tergo."
Footnotes:
1. The editors made a correction or note here.