41# 启1:8. “我是阿拉法和俄梅戛，是始和终”表示祂从初端通过终端掌管一切事物，因而掌管天堂的一切事物，直到永远。这从“阿拉法和俄梅戛”的含义清楚可知，“阿拉法和俄梅戛”是指首先的和末后的，或在初端和终端；在初端和终端的那一位也掌管中间层面，因而掌管一切事物。这些事物论及主的神性人身，是因为它们论及耶稣基督，这两个名字表示祂的神性人身(参看AE26节)。主由此而在初端和终端。但祂从初端通过终端掌管一切事物，这是一个世人至今尚未察觉的奥秘。因为世人对天堂，以及人的内层所分成的先后层级一无所知；他几乎不知道就肉和骨而言，人就在他的终端。他也感知不到中间层面是如何从初端通过终端被掌管的；然而，为了可以如此掌管一切事物，主进入世界，甚至进入终端，也就是进入肉和骨，以取得人身并荣耀它，也就是使它成为神性。教会从以下事实知道，主披上这样一个人身，并把它与自己一起带入天堂，即：祂没有在坟墓中留下其身体的任何东西，而且祂亲自对祂的门徒说：
你们看我的手，我的脚，是我自己。摸我看看！灵无肉无骨，你们看，我是有的。(路加福音24:39)
因此，主通过这人身而在终端；主甚至使这些事物或终端也成为神性，从而进入从初端通过终端掌管一切事物的神性能力。如果主不这样做，那么这个地球上的人类将在永死中灭亡。但此处不能进一步阐发这个奥秘，因为必须知道许多东西才能形成并获得关于神性从初端通过终端进行管理的观念。然而，从《属天的奥秘》中的一些内容可以在这个主题上获得某种光，如以下内容：内层事物依次流入外在事物，甚至流入最外层的事物，或终端，这些事物也在那里拥有存在和持续存在(634, 6239, 6465, 9216–9217节)；关于流注的顺序，内层事物不仅依次流入，还形成同时在终端之物(5897, 6451, 8603, 10099节)；因此，一切内层事物都是从初端通过终端联系在一起的(9828节，《天堂与地狱》297节)；终端由此才有力量和能力(9824节)；“首先的和末后的”也由此表示一切事物(10044, 10329, 10335节)。关于天堂，以及人的内层所分成的先后层级，可参看《天堂与地狱》(HH38节)。经上还说主是“始和终”，这句话表示祂从永恒到永恒；但这一点无法比前面(AE23节)解释得更充分。
41. (Verse 8) I am the Alpha and the Omega, the beginning and the end. That this signifies that He rules all things from primaries by means of ultimates, and consequently all things of heaven to eternity, is evident from the signification of the Alpha and the Omega, as denoting the first and the last, or in primaries and in ultimates; and he who is in primaries and in ultimates also rules the intermediates; thus all things. These things are said concerning the Divine Human of the Lord, because they are said concerning Jesus Christ, by which names is meant His Divine Human (as shown above, n. Arcana Coelestia 634, 6239, 6465, 9216, 9217. Concerning the order of influx, that internal things not only flow in successively, but also form what is simultaneous in the ultimate, n. 5897, 6451, 8603, 10099. That therefore all interior things are held together in connection, from what is primary by means of the ultimate, n. 9828, and in the work, Heaven and Hell 297. That consequently in ultimates there is strength and power, n. Arcana Coelestia 9836; that hence also the ultimate is more holy than interior things, n. 9824; that consequently the first and the last signify all things, n. 10044, 10329, 10335. Concerning the successive degrees into which the heavens are distinguished, and into which also the interiors of man are distinguished, see the work, Heaven and Hell 38.) It is said also, that the Lord is the beginning and the end, by which is meant that He is from eternity to eternity; but this cannot be more fully explained than has been done above (n. 23, which see).
41. Verse 634, 6239, 6465, 9216-9217; that interior things not only flow in successively, but they also form what is simultaneous in the ultimate, and in what order, n. 5897, 6451, 8603, 10099; therefore, that all interior things are held together in connection, from what is first by means of what is ultimate n. 9828, and in the work on Heaven and Hell 297; that from this there is strength and power in ultimates, n. 9836; that from this also what is ultimate is more holy than what is interior, n. 9824; that from this "the first and last [or ultimate]" signify all things, n. 10044, 10329, 10335. On the successive degrees into which the heavens are divided, and into which also the interiors of man are divided, see the work on Heaven and Hell 38.) It is said also, that the Lord is "Beginning and End," and by this is meant that He is from eternity to eternity; but neither can this be explained to the apprehension further than has been done above n. 23 which see.
41. (Vers. 8.) "Ego sum Alpha et Omega, Principium et Finis." - Quod significet quod omnia regat ex primis per ultima, et sic omnia caeli in aeternum, constat ex significatione "Alpha et Omega", quod sit primus et ultimus, seu in primis et in ultimis; et qui est in primis et in ultimis, etiam regit intermedia, ita omnia. Haec dicuntur de Divino Humano Domini, quia de Jesu Christo, per quae nomina intelligitur Divinum Humanum Ipsius (videatur supra, n. 26); per hoc Dominus est in primis et ultimis. Quod autem regat omnia ex primis per ultima est arcanum quod non potest ab homine adhuc percipi, homo enim non scit aliquid de successivis gradibus in quos caeli sunt distincti, et in quos etiam interiora hominis, et parum de eo quod homo quoad carnem et ossa sit in ultimis; nec percipit quomodo intermedia per ultima a primis reguntur: et tamen usque Dominus in mundum venit ut indueret Humanum, et hoc glorificaret, hoc est, Divinum faceret usque ad ultimum, hoc est, usque ad carnem et ossa, ut omnia ita regeret. Quod Dominus tale Humanum induerit, et Secum in caelum tulerit, notum est in ecclesia, ex eo quod nihil de Corpore suo reliquerit in sepulcro; et quoque ex Ipsius verbis ad discipulos, dicendo,
"Videte manus meas et pedes meos, quod Ipse Ego sim; (palpate Me, ) et videte, quia spiritus carnem et ossa non habet, sicut Me videtis habentem" (Luca 24:39).
Per id itaque Dominus in ultimis est; et quia haec etiam Divina fecit, Se in Divinam potentiam regendi omnia ex primis per ultima immisit. Si Dominus hoc non fecisset, periisset aeterna morte genus humanum in hac tellure. Sed hoc arcanum non ulterius deducitur, quia plura scienda sunt, per quae idea formari et comparari potest de regimine Divino per ultima ex primis. (Aliquid tamen ad intellectum venire potest ex illis quae in Arcanis Caelestibus ostensa sunt, quae sunt haec: - Quod interiora successive influit in externa, usque in extremum seu ultimum, et quod ibi etiam existant, et quod ibi subsistant, n. 634, 6239, 6465, 9216, 9217; quod non modo successive influant, sed etiam forment in ultimo simultaneum, quo ordine, n. 5897, 6451, 8603, 10099; quod ideo omnia interiora contineantur in nexu a primo per ultimum, n. 9828, et in opere De Caelo et Inferno 297; quod inde in ultimis sit robur et potentia, n. 9836; quod inde etiam ultimum prae interioribus sanctum, n. 9824; quod inde "primum et ultimum" significent omnia, n. 10044, 10329, 10335. De gradibus successivis in quos caeli sunt distincti, et in quos etiam interiora hominis, videatur in opere De Caelo et Inferno 38.) Dicitur etiam quod Dominus sit "Principium et Finis"; et per id intelligitur ab aeterno in aeternum: sed hoc nec explicari ad captum ulterius potest quam explicatum est supra (n. 23), quae videantur.