935# “拿着神的竖琴”表示出于属灵情感对主的荣耀。这从“竖琴”的含义清楚可知，“竖琴”是指称谢和荣耀(参看AE323,856节)。因此，“神的竖琴”表示出于属灵情感对主的称谢和荣耀。这就是“神的竖琴”的含义，因为属灵情感，就是对真理的情感，由弦乐器来表达；而属天情感，就是对良善的情感，由管乐器来表达(参看AE323a,326a节)。
(续)前面论述的主题是，为叫作为可以成为良善，有两件事是必要的，即：要承认主的神性，要避开十诫所禁止的如罪的邪恶。十诫所列举的邪恶包括了所有可能存在的邪恶；因此，十诫被称为十条诫，因为“十”表示所有或一切。
第一诫，即“不可拜别神”，要求一个人不可爱自我和世界；凡爱自我和世界胜过一切的人都拜别神；因为每个人的神就是他爱之胜过一切的，或说人所最爱的，就是他的神。
第二诫，即“不可亵渎神的名”，要求一个人不可蔑视圣言和取自圣言的教义，因而不可蔑视教会，不可出于仇恨弃绝它们，因为这些是神的“名”。
第五诫，即“不可偷盗”，要求一个人要避开欺诈和非法所得，因为这些也是偷盗。
第六诫，即“不要通奸”，具体要求一个人不可以通奸为快乐，不可视婚姻为不快乐的；尤其不可对那些属于婚姻的事物怀有污秽的想法，因为这些也是通奸。
第七诫，即“不可杀人”，要求一个人不可恨邻舍，不可爱报复；因为仇恨和报复发出谋杀。
第八诫，即“不可作假见证”，要求一个人不可说谎和亵渎；因为谎言和亵渎就是假见证。
第九诫，即“不可贪恋邻舍的房屋”，要求一个人不可违背他人的意愿想要占有他们的财产，或将财产转移到自己这里。
第十诫，即“不可贪恋邻舍的妻子和仆人”等等，要求一个人不可以渴望统治其他人，使他们臣服于自己；因为那里所列举的事物是指人自己的东西。
谁都能看出，这八条诫命包含必须避开的邪恶，却不包含必须实行的良善。
935. Having harps of God. That this signifies the glorification of the Lord from spiritual affection, is evident from the signification of harps, as denoting confessions and glorifications (concerning which see n. 325, 856). Hence the harps of God denote confessions and glorifications of the Lord from spiritual affection. The reason why these are signified by the harps of God is, that spiritual affections, which are affections of truth, were expressed by stringed instruments, but celestial affections, which are affections of good, by wind instruments, as may be seen above (n. 323, 326).
Continuation:-
[2] The subject treated of in the preceding article was the two things required in order that works may be good, that is, that the Divine of the Lord be acknowledged, and that the evils forbidden in the Decalogue be shunned as sins. The evils enumerated in the Decalogue contain in themselves all possible evils, therefore the Decalogue is called the ten precepts, because ten signifies all.
The first precept, Thou shalt not worship other gods, also requires a man not to love himself and the world; for he who loves himself and the world above all things worships other gods; for what any one loves above all things is his God.
The second precept, Thou shalt not profane the name of God, also requires that a man shall not hold in contempt and reject from the heart the Word, doctrine from the Word, and thereby the church; for these are the name of God.
The fifth precept, Thou shalt not steal, also requires a man to shun frauds and unlawful gains, for these also are thefts.
The sixth precept, Thou shalt not commit adultery, requires in particular that a man shall not take delight in adulteries and regard marriage as undelightful; nor defile such things as pertain to marriages by filthy thoughts concerning them; for these are also adulteries.
The seventh precept, Thou shalt not kill, also requires that a man shall not hate the neighbour, nor love revenge; for hatred and revenge breathe murder.
The eighth precept, Thou shalt not bear false witness, also requires that a man shall not lie and blaspheme; for lies and blasphemies are also false testimonies.
The ninth precept, Thou shalt not covet thy neighbour's house, also requires that a man shall not desire to possess and appropriate to himself the goods of others against their will.
The tenth precept, Thou shalt not covet thy neighbour's wife, his servants, and so on, also requires that a man shall not desire to rule over others, and subject them to himself; for by those things there mentioned are meant the things proper to a man.
Every one may see that in these eight precepts are contained the evils that are to be shunned, and not the goods to be done.
935. Having the harps of God, signifies the glorification of the Lord from spiritual affection. This is evident from the signification of "harps," as being confessions and glorifications (See above, n. 323, 856). Therefore "the harps of God" mean confessions and glorifications of the Lord from spiritual affection. This is the signification of "the harps of God," because spiritual affections, which are the affections of truth, were expressed by stringed instruments; while celestial affections, which are the affections of good, were expressed by wind instruments (See above, n. 323, 326).
[2] The previous article treated of the two things necessary that works may be good, namely, that the Divine of the Lord be acknowledged, and that the evils forbidden in the Decalogue be shunned as sins. The evils enumerated in the Decalogue include all the evils that can ever exist; therefore the Decalogue is called the ten commandments, because "ten" signifies all. The first commandment, "Thou shalt not worship other gods," includes not loving self and the world; for he that loves self and the world above all things worships other gods; for everyone's god is that which he loves above all things. The second commandment, "Thou shalt not profane the name of God," includes not to despise the Word and doctrine from the Word, and thus the church, and not to reject these from the heart, for these are God's "name." The fifth commandment, "Thou shalt not steal," includes the shunning of frauds and unlawful gains, for these also are thefts. The sixth commandment, "Thou shalt not commit adultery," includes having delight in adulteries and having no delight in marriages, and in particular cherishing filthy thoughts respecting such things as pertain to marriage, for these are adulteries. The seventh commandment, "Thou shalt not kill," includes not hating the neighbor nor loving revenge; for hatred and revenge breathe murder. The eighth commandment, "Thou shalt not bear false witness," includes not to lie and blaspheme; for lies and blasphemies are false testimonies. The ninth commandment, "Thou shalt not covet thy neighbor's house," includes not wishing to possess or to divert to oneself the goods of others against their will. The tenth commandment, "Thou shalt not covet thy neighbor's wife, his man-servants," and so on, includes not wishing to rule over others and to subject them to oneself, for the things here enumerated mean the things that are man's own. Anyone can see that these eight commandments contain the evils that must be shunned, and not the goods that must be done.
935. "Habentes citharas De." - Quod significet glorificationem Domini ex affectione spirituali, constat ex significatione "cithararum", quod sint confessiones et glorificationes (de qua [supra] , n. 323, 856); inde "citharae Dei" sunt confessiones et glorificationes Domini ex affectione spirituali; causa quod illae per "citharas Dei" significentur, est quia affectiones spirituales, quae sunt affectiones veri, exprimebantur per instrumenta chordacea, at affectiones caelestes, quae sunt affectiones boni, per instrumenta inflatoria (videatur, n. 323 [a] 326 [a]).
[2] [DE MALIS QUAE FUGIENDA SUNT.]
In praecedente articulo actum est de binis requisitis ut opera sint bona; ut nempe agnoscatur Divinum Domini, ac ut fugiantur mala quae in decalogo ut peccata. Mala quae in decalogo enumerantur, continent in se omnia mala quae usquam dantur; quare etiam vocantur decem praecepta, nam "decem" significant omnia. Primum praeceptum, "Non alios deos coles", continet etiam non semet et mundum amare; nam qui semet et mundum super omnia amat, colit alios deos; est enim cuivis deus, quod super omnia amatur. Secundum praeceptum, "Non profanabis nomen Dei" continet etiam non vilipendere et e corde rejicere Verbum, doctrinam e Verbo, et sic ecclesiam; haec enim sunt nomen Dei. Quintum praeceptum, "Non furaberis" continet etiam fugere fraudes et illicitas lucrationes, nam hae quoque sunt furta. Sextum praeceptum, "Non aduIteraberis" continet in specie jucundum habere in adulteriis et injucundum in conjugiis, et in specie de talibus, quae sunt conjugii, spurca cogitare, nam haec etiam sunt adulteria. Septimum praeceptum, "Non occides", continet etiam non odio habere proximum, et vindictas amare, nam odia et vindictae spirant necem. Octavum praeceptum, "Non false testaberis", continet etiam non mentiri et blasphemare; nam mendacia et blasphemationes sunt etiam falsa testimonia. Nonum praeceptum, "Non concupisces domum proximi", continet etiam non velle possidere et in se derivare aliorum bona, illis invitis. Decimum praeceptum, "Non concupisces uxorem proximi, servos ejus", et plura, continet etiam non velle imperare aliis, et sibi illos subjicere; nam per illa quae ibi nominantur intelliguntur propria hominis. Quisque videt quod in octo his praeceptis contineantur mala quae fugienda, et non bona quae facienda.