952# “胸间束着金带”表示包含处于秩序和联系的真理的神性良善。这从“金带”的含义清楚可知，“金带”是指包含在秩序和联系中的东西，因为一根带子或腰带把衣服都围拢起来并将它们联结在一起。真理被如此保持在秩序和联系中，是因为“衣服”，尤其“细麻衣”表示真理。所指的是属灵良善，因为被束的“胸”和制作带子的“金”表示属灵良善。前面所说的具有相同的含义，即：灯台中间的人子胸间束着金带(启示录1:13)，这一点可参看前面的解释(AE65节)。“带子”或“腰带”表示一种共同的纽带，用来将所有事物保持在秩序和联系中，这一点可见于《属天的奥秘》(9341,9828节)。“以弗得的腰带”表示什么(可参看AC9837节)，“亚伦外袍的腰带”表示什么(可参看AC9944节)。在圣言的其它部分(如以赛亚书9:5;23:10;耶利米书13:1–7)，“腰带或带子”具有相同的含义。
(关于第一诫续)人若以为他在停止十诫所提到的邪恶，尤其来自出于喜欢统治而对统治的爱的邪恶，以及来自出于喜欢占有，而不是喜欢功用而对占有世上财物的爱的邪恶之前，就会承认并相信有一位神，就受骗了。一个人可能会从圣言、讲道、书籍和理性之光尽可能地确认相信有一位神；因此，他可能会说服自己相信；然而，他仍不会相信，除非源于对自我和世界的爱的邪恶被移除。原因在于，邪恶及其快乐挡道，把来自天堂的良善及其快乐关在门外，排斥它们，并阻止它们被确认。在天堂确认之前，只有嘴上的信仰，没有内心的信仰；嘴上的信仰本身不是信仰，而内心的信仰才是真正的信仰。嘴上的信仰是外在的信仰，内心的信仰是内在的信仰。当内在塞满各种邪恶，外在被除去时，如每个人死后的情形，人甚至会出于它们而弃绝有一位神的信仰。
952. And girt about the breasts with golden girdles. That this signifies spiritual Divine good, containing truths in order and connection, is evident from the signification of a golden girdle, as denoting what contains in order and in connection. For a zone or girdle incloses the garments and contains them. The reason why it contains truths in order and connection is, that truths are signified by garments, especially by garments of linen. The reason why it is said to be spiritual good which contains is, that by the breast, which was girt about, is signified that good; and also by gold, of which the girdles were made. Similar things are signified where it is said that the
Son of man in the midst of the lampstands appeared girt about the paps with a golden girdle,
which may be seen explained above (n. 11:5; 23:10; Jeremiah 13:1-7).
Continuation concerning the First Precept:-
[2] He who supposes that he acknowledges and believes that there is a God, before he abstains from the evils mentioned in the Decalogue - especially from the love of ruling, from delight in it, and from the love of possessing the goods of the world, from the delight in so doing, and not from the delight in uses is deceived. A man may confirm himself, as much as possible, in the belief that there is a God, from the Word, from preaching, from books, from the light of reason; and he may, consequently, persuade himself that he believes; still he does not believe, if the evils arising from the love of self and of the world are not removed. The reason is, that evils and pleasure in them stand in the way, keep back and repel the goods from heaven and their delights, and confirmation therefrom. And before heaven confirms, there is only lip belief, which in itself is not faith, and not the faith of the heart, which is real faith. A lip faith is faith in externals; faith of the heart is faith in internals. When the internals are crowded with evils of every kind, then, the externals being removed, as is the case with every man after death, he rejects from them also the belief that there is a God.
952. And girded about the breasts with golden girdles, signifies Divine spiritual good holding truths in order and connection. This is evident from the signification of "a golden girdle," as being what holds in order and in connection, for a girdle or belt encloses the garments and holds them together. Truths are so held in order and connection because truths are signified by "garments," and particularly by "linen garments." Spiritual good is meant, because the "breast" which was girt about, and the "gold" of which the girdles were made, signify that good. What has been said above, that:
The Son of man was seen in the midst of the lampstands, girt about the paps with a golden girdle (Revelation 1:3),
has a like signification, as may be seen explained above n. Isaiah 9, 11:5; 23:10; Jeremiah 13:1-7).
(Continuation respecting the First Commandment.)
[2] He is deceived who supposes that he acknowledges and believes that there is a God before he abstains from the evils forbidden in the Decalogue, especially from the love of ruling from the delight in ruling, and from the love of possessing the goods of the world from the delight of possession, and not from the delight of uses. Let a man confirm himself as fully as he can, from the Word, from preachings, from books, and from the light of reason, that there is a God, and thus be persuaded that he believes, yet he does not believe unless the evils have been removed that spring from the love of self and of the world. The reason is that evils and their delights block up the way, and shut out and repel goods and their delights from heaven, and prevent their confirmation. And until heaven is confirmed there is only a faith of the lips, which in itself is no faith, and there is no faith of the heart, which is real faith. A faith of the lips is faith in externals, a faith of the heart is faith in internals; and if the internals are crowded with evils of every kind, when the externals are taken away (as they are with every man after death), man rejects from them even the faith that there is a God.
952. "Et circumcincti circa pectora zonis aureis." - Quod significet Divinum Bonum spirituale continens vera in ordine et in nexu, constat ex significatione "zonae aureae", quod sit quod continet in ordine et in nexu, nam zona seu cingulum concludit vestes et continet illas; quod contineat vera in ordine et in nexu, est quia vera significantur per "vestes", et in specie per "vestes lini": quod sit bonum spirituale, est quia per "pectus", quod praecinctum erat, id bonum significatur, et quoque per "aurum", ex quo erant zonae. Similia per haec significantur, quae supra per quod
Filius hominis in medio candelabrorum apparuerit praecinctus ad mamillas zona aurea [ (Apocalypsis 1:13)] ,
quae [supra] (n. 65) explicata sunt.
(Quod "zona" aut "cingulum" significet commune vinculum, ut omnia in ordine sint et contineantur in nexu, videatur in Arcanis Caelestibus, n. 9341, 9828; quid significat "cingulum ephodi", n. 9837; et quid "baltheus tunicae Aharonis", n. 9944.) Similia etiam significantur per "cingulum" aut "zonam" alibi in Verbo (Ut Esaias 11:5; 23:10; Jeremias 13:1-7).
[2] (Continuatio de Primo Praecepto.)
Qui putat quod agnoscat et credat quod Deus sit, antequam abstinet a malis quae in decalogo, imprimis ab amore imperandi ex jucundo imperii, et ex amore possidendi bona mundi ex jucundo possessionis, et non ex jucundo usuum, fallitur: homo confirmet se quantum possit quod Deus sit, ex Verbo, ex praedicationibus, ex libris, ex lumine rationis, et inde sibi persuadeat quod credat; usque non credit, si non mala ex amore sui et mundi scaturientia remota sunt. Causa est, quia mala et eorum jucunda obstant, et inhibent ac repellunt bona et eorum jucunda e caelo, et inde confirmationem; et antequam caelum confirmat, est modo fides oris, quae in se est nulla fides, et non fides cordis, quae est ipsa fides: fides oris est fides in externis, fides cordis est fides in internis; quando interna constipata sunt omnis generis malis, tunc ablatis externis, ut fit cum omni homine post mortem, homo ex illis rejicit etiam fidem quod Deus sit.