557# 启9:9.“它们有胸甲，好像铁甲”表示他们为了争战而给自己束上的说服，属灵的理性人或理性的属灵人的真理无法战胜这些说服。这从“胸甲”的含义清楚可知，“胸甲”(或铠甲)是指在争战中对邪恶和虚假的抵御，但在此是指邪恶和虚假对良善和真理的抵御，因为所论述的主题是那些处于反对真理的邪恶之虚假的人。此处“胸甲”表示说服，因为此处所描述的处于邪恶之虚假的感官人不是出于推理与真理争战；事实上，他们看不见真理，只看见虚假，因而处于这样的说服，即：虚假是真理，所以他们只出于虚假的说服争战；对他们来说，这种说服具有这种性质：属灵-理性人所提出的真理无济于事，因为它们就像剑从胸甲或铠甲那里一样被击退。因此，“像铁甲的胸甲”表示真理无法战胜的说服。感官人身上的这种说服如此令人迷恋和窒息，以至于属灵-理性人无法战胜它(可参看AE 544, 549, 556a节)。此外，胸甲或铠甲遮盖被称为胸部或胸腔的身体部位，这个部位表示对真理的属灵情感。一切情感都包含在与话语一起从胸部出来的语气中。但那些在此由“蝗虫”所表示的人是诸如处于虚假的那种感官人，他们只有自我之爱的情感。这种情感充满自信，也充满说服，即：他们的虚假是真理；由于这种情感就在与话语一起从胸部出来的语气中，所以蝗虫以像铁甲那样的胸甲出现。此外，“铁”表示终端中的真理，同样表示那里的虚假，同时表示坚硬的东西；他们所拥有的说服力使虚假如此坚硬，以至于反对它的真理反弹回来，就好像它们毫无意义，或无济于事。由于出于自信处于虚假的感官人的说服具有这种性质，并且对灵人来说如此强大，以至于窒息并熄灭在灵人界与他们交谈的其他灵人的理性，所以它在灵人界被严厉禁止；那些使用它的人被送到灵人当中，在那里，他们被来自其他灵人的更强烈的说服骚扰，甚至到了昏厥的地步，这种情形一直持续到他们停止为止。
由于胸甲或铠甲在战争中使用，披上它们表示为战争做好准备，从而作战，所以在圣言中，经上说那些准备投入战斗的人披上铠甲，或贯甲。因此，在耶利米书：
你们马兵要装备马匹，并骑上；顶盔站立，磨枪贯甲。(耶利米书46:4)
这些话不是指一支军队与另一支军队的争战，而是指属灵-理性人与出于被错误应用的知识或科学而与真理和良善交战的属世人的争战。由于此处论述的主题是巴比伦王所击打的埃及王法老的军队，“埃及王法老”就表示这样一个属世人，在幼发拉底河附近的“巴比伦王”表示属灵-理性人，所以“你们马兵要装备马匹，并骑上；顶盔站立，磨枪贯甲”表示诸如涉及属灵-理性人与处于虚假的属世人的争战的那类事物；“马”表示理解力的事物，套马的“战车”表示那些属于教义的事物；“马兵”表示聪明，“(头)盔”表示属于推理的事物，“枪”表示进行争战的真理，“(铠)甲”表示在争战和抵抗中的能力或力气和力量。“铠甲”具有这种含义，是因为它围住胸部，而一切争战和抵抗的力量都通过手臂来自胸部。
同一先知书：
要让他拉弓射巴比伦，让拉弓的射箭，贯甲挺身射她。(耶利米书51:3)
此处“(铠)甲”也表示争战和抵抗的能力。以赛亚书：
祂穿上公义为铠甲，将拯救的头盔戴在头上。(以赛亚书59:17)
这些话论述主，以及祂对众地狱的征服；“为铠甲的公义”表示将信徒从地狱中救出来的热情和拯救人类的神性之爱；由于主正是出于神性之爱的热情和由此而来的能力而争战并得胜，所以祂的公义被称为“铠甲”；而“拯救的头盔”表示来自神性良善的神性真理，通过神性真理而有拯救；“头盔”与头具有相同的含义，因为头盔戴在头上；“头”当论及主时，表示神性真理和神性智慧，这一点可见于下文。
557. And they had breast-plates, as it were breast-plates of iron.- That this signifies the persuasions with which they gird themselves for combats, against which the truths of the spiritual rational man do not prevail, is evident from the signification of breast-plates, or coats of mail, which denote defences against evils and falsities in combats, but here defences of evils and falsities against goods and truths, because the subject treated of has reference to those who are in falsities of evil against truths. Persuasions are here signified by breast-plates, because sensual men, who are in the falsities of evil, and who are here described, do not fight from reason against truths, for they do not see truths but only falsities, and therefore they are in the persuasion that falsities are truths, consequently they fight solely from the persuasion of falsity, and this persuasion with them is of such a nature, that the truths which the spiritual-rational man brings forth are of no avail, for they are repelled as a sword from a breast-plate or coat of mail. Hence by breast-plates as it were breast-plates of iron, are signified persuasions against which truths do not prevail. That the persuasive influence with sensual men is of such an infatuating and suffocating nature, that the spiritual Rational cannot prevail against it, may be seen above (n. 544, 549, 556). Moreover, breast-plates, or coats of mail, cover that part of the body which is called the breast, or thorax, which signifies the spiritual affection for truth. All affection also is indicated in the tone of the voice, which together with the speech goes forth from the breast. But those signified by locusts, and who are sensual men that are in falsities, have no other affection than the affection of the love of self. This affection is full of self-confidence and of the persuasion that their falsity is the truth, and because this is indicated in the tone of the voice which together with the speech goes forth from the breast, therefore the locusts appeared in breast-plates which were as breast-plates of iron. Iron also signifies truth in ultimates, and also what is false there, and at the same time hard; and the persuasive power therein, causes the falsity to be so hard that the truths opposed to it rebound, as though they were of no account or avail. Because the persuasion of sensual men, who are in falsities from self-confidence, is of such a nature, and with spirits is so powerful, as to suffocate and extinguish the Rational of other spirits with whom they converse, therefore in the world of spirits it is severely prohibited, and those who make use of it are sent amongst spirits where they are harassed even to swooning by persuasions still stronger from other spirits, and this until they desist.
[2] Since breast-plates, or coats of mail, were used in wars, and to put them on signified to gird themselves for war and thus to fight, therefore, in the Word, they who were girt for battle are said to put on coats of mail.
Thus in Jeremiah:
"Harness the horses; and get up, ye horsemen; and stand forth with your helmets; furbish the spears, and put on coats of mail" (46:4).
By these words is not meant the combat of one army against another, but the combat of the spiritual-rational man against the natural man, who, from scientifics falsely applied, fights against truths and goods. For the subject here treated of is the army of Pharaoh, king of Egypt, whom the king of Babylon smote, and by Pharaoh king of Egypt is meant the natural man, and by the king of Babylon near Euphrates is meant the spiritual-rational man, wherefore, Harness the horses; and get up, ye horsemen, and stand forth with your helmets; furbish the spears, and put on the coats of mail, signifies such things as relate to the combat of the spiritual-rational man against the natural man who is in falsities. Horses denote those things that pertain to the understanding, the chariots to which they are harnessed, those things that pertain to doctrine. Horsemen denote the intelligent, helmets things pertaining to reason, spears truths combating, and the coats of mail the might and strength of combating and resisting; these are denoted by the coats of mail, because they gird the breast, and all the strength to combat and resist is from the breast by means of the arms.
[3] Again, in the same prophet:
"Against Babel let him bend, let the archer bend his bow, against [her] he will lift himself up in his coat of mail" (51:3).
Here also the coat of mail is used for the power of combating and resisting.
So in Isaiah:
"He put on justice as a coat of mail, and a helmet of salvation upon his head" (59:17).
These words treat of the Lord, and of the subjugation of the hells by Him. His putting on justice as a coat of mail, signifies His zeal to deliver the faithful from hell, and the Divine Love of saving the human race. And since it was from the zeal of Divine Love, and the power thence, that the Lord fought and conquered, therefore His justice is called a coat of mail. But the helmet of salvation signifies the Divine Truth from the Divine Good, by means of which there is salvation, for a helmet signifies the same as the head, because it is put on the head. That the head, when used in reference to the Lord, signifies the Divine Truth and the Divine Wisdom, will be seen in the following pages.
557. Verse 9. (544, 549, 556). Moreover, breastplates or coats of mail, cover that part of the body called the breast or thorax, and this signifies the spiritual affection of truth; also all affection is contained in the sound which comes forth from the breast with the speech. But those who are here signified by "locusts," who are such sensual men as are in falsities, have no other affection than that of the love of self, and because that affection is full of self-confidence and full of the persuasion that their falsity is truth, and because that affection is in the sound which comes forth from the breast with the speech, so the locusts appeared in "breastplates which were as iron breastplates." Moreover, "iron" signifies truth in ultimates, and likewise falsity there, and at the same time what is hard; and the persuasiveness that they have causes the falsity to be so hard that the truths opposed to it rebound, as if they were of no account or avail. Because the persuasion of sensual men who are in falsities from self-confidence is such, and with spirits is so powerful that it suffocates and extinguishes the rational of other spirits with whom they converse in the world of spirits, it is severely prohibited, and those who make use of it are sent among spirits where they are distressed even to swooning by other spirits by means of still stronger persuasions, and this until they desist.
[2] Because breastplates or coats of mail were in use in wars, and to put them on signified to gird oneself for war and thus to fight, therefore in the Word those who were girt for fighting are said to have put on coats of mail. Thus in Jeremiah:
Harness the horses, and go up, ye horsemen; and stand ye forth in helmets; furbish the spears, and put on the coats of mail (46 Jeremiah 46:4).
These words do not mean the combat of one army against another, but the combat of the spiritual-rational man against the natural man who, from knowledges [scientifica] falsely applied, fights against truths and goods. For this is said of the army of Pharaoh king of Egypt, whom the king of Babylon smote, and "Pharaoh king of Egypt" means such a natural man, and "the king of Babylon," near the Euphrates, means the spiritual-rational man, therefore "Harness the horses, go up, ye horsemen, and stand ye forth in helmets; furbish the spears, and put on the coats of mail," signifies such things as relate to the combat of the spiritual-rational man against the natural man who is in falsities; "horses" mean the things of the understanding, "chariots to which they were harnessed" the things of doctrine, "horsemen" the intelligent, "helmets" the things of reason, "spears" truths combating, and "coats of mail" force and strength in fighting and resisting. A "coat of mail" has this meaning because it girds the breast, and from the breast through the arms is all the strength in fighting and resisting.
[3] In the same:
Against Babylon let him bend, let him that bendeth bend his bow; against her he shall lift himself up in his coat of mail (Jeremiah 51:3).
Here, too, "coat of mail" stands for the power to fight and resist. In Isaiah:
He put on righteousness as a coat of mail, and the helmet of salvation upon His head (Isaiah 59:17).
This treats of the Lord, and of the subjugation of the hells by Him; and "righteousness as a coat of mail" signifies the zeal for rescuing the faithful from hell and the Divine love of saving the human race; and as it was from the zeal of Divine love and power therefrom that the Lord fought and conquered, so righteousness is called a "coat of mail;" while the "helmet of salvation" signifies Divine truth from Divine good, by means of which is salvation, for a "helmet" has a similar signification as the head, because it is worn on the head; that the "head" in reference to the Lord signifies Divine truth and Divine wisdom will be seen in what follows.
557. [Vers. 9.] "Et habebant thoraces sicut thoraces ferreos." - Quod significet persuasiones quibus se accingunt ad pugnas, contra quas vera rationalis spiritualis hominis non valent, constat ex significatione "thoracum" seu "loricarum", quod sint tutationes contra mala et falsa in pugnis; hic autem tutationes malorum et falsorum contra bona et vera, quia agitur de illis qui in falsis mali contra vera sunt. Quod sint persuasiones quae hic per "thoraces" significantur, est quia sensuales homines qui in falsis mali sunt, qui hic describuntur, non pugnant ex ratione contra vera, non enim vident vera sed solum falsa; inde in persuasione sunt quod falsa sint vera; quare ex persuasione falsi solum pugnant, et persuasio falsi apud illos talis est ut vera, quae rationalis spiritualis homo producit, non valeant; repelluntur enim sicut ensis a thorace seu lorica: ideo per "thoraces sicut thoraces ferrei" significantur persuasiones contra quas vera non valent. Quod persuasivum quod apud illos est, sit infatuans et suffocans, usque adeo ut rationale spirituale contra illud non valeat, videatur supra (n. 544, 549, 556 [a]). Praeterea thoraces seu loricae tegunt partem pectoralem seu thoracicam corporis, per quam significatur affectio veri spiritualis; etiam omnis affectio inest sono, qui una cum loquela e pectore emittitur: illis autem, qui hic per "locustas" significantur, qui sunt homines sensuales qui in falsis, non alia affectio est quam affectio amoris sui; quae quia plena est confidentia sui et plena persuasione quod falsum eorum sit verum, et quia haec inest sono qui una cum loquela e pectore emittitur, ideo apparuerunt locustae "in thoracibus qui sicut thoraces ferrei": "ferrum" etiam significat verum in ultimis, et quoque falsum ibi, ac simul durum; et persuasivum, quod illis est, facit ut falsum sit ita durum ut vera contra illud resiliant sicut forent nullius rei et valoris. Quia talis est persuasio sensualium hominum qui in falsis sunt ex confidentia sui, et illa apud spiritus tam potens est ut rationale aliorum spirituum, cum quibus sermo est, suffocet et exstinguat, ideo in mundo spirituum severe prohibita est; et qui illa utuntur, mittuntur inter spiritus ubi usque ad deliquium ab aliis spiritibus per persuasiones adhuc fortiores vexantur, et hoc Usque dum desistunt.
[2] Quoniam thoraces seu loricae in usu fuerunt in bellis, et induere illas significabat accingere se ad bellum et sic pugnare, ideo in Verbo dicuntur "induti loricis" qui accincti erant ad pugnandum:
- Ut apud Jeremiam,
"Alligate equos, et ascendite equites, et sistite vos in galeis, expolite lanceas, induite loricam" (46:4):
per haec verba non intelligitur pugna unius exercitus contra alterum, sed pugna rationalis spiritualis hominis contra naturalem hominem qui ex scientificis false applicatis contra vera et bona pugnat: haec enim dicta sunt de exercitu Pharaonis regis Aegypti, quem percussit rex Babelis; et per "Pharaonem regem Aegypti" intelligitur naturalis ille homo, et per "regem Babelis", juxta Euphratem, intelligitur rationalis spiritualis homo; quare per "Alligate equos, ascendite equites, sistite vos in galeis, expolite lanceas, et induite loricam", significantur talia quae sunt pugnae rationalis spiritualis hominis contra naturalem hominem qui in falsis: equi sunt illa quae intellectus sunt; "currus", cui alligarentur, illa quae doctrinae; "equites" sunt intelligentes; "galeae" sunt quae rationis; "lanceae" sunt vera pugnantia; et "lorica" est vis et robur pugnandi et resistendi: causa quod "lorica" id sit, est quia cingit pectus, et ex pectore per brachia est omne robur pugnandi et resistendi.
[3] Apud eundem,
"Contra" Babelem "tendat, tendat tendens arcum suum, contra extollet se in lorica sua" (51:3):
etiam hic "lorica" pro vi pugnandi et resistendi.
Apud Esaiam,
"Induit justitiam sicut loricam. et galeam salutis super caput suum" (59:17):
ibi de Domino, et de subjugatione infernorum ab Ipso; et per "justitiam sicut loricam" significatur zelus vindicandi fideles ab inferno, et Divinus amor salvandi genus humanum; et quia zelus ex Divino Amore, et inde robur, fuit ex quo pugnavit et vicit, ideo justitia vocatur "lorica": per "galeam salutis" autem significatur Divinum Verum ex Divino Bono, per quod salus; nam "galea" simile significat cum "capite", quia caput illa induitur; quod "caput", cum de Domino, significet Divinum Verum et Divinam Sapientiam, videbitur in sequentibus.