1020、所表示的是这些事，这从以下事实清楚可知：从创世记第一章到论及希伯的第十一章，被连贯成历史的一切所表示的事完全不同于出现在字面上的；而且这些历史叙事是照着上古之人的习俗而纯粹虚构的历史，当证实某件事的真相时，他们就会说“耶和华说”。然而，此处之所以说，“神说”，是因为论述的主题是属灵教会。当有真实的事正在发生，或已经发生时，他们就会用这种说话形式。
New Century Edition
Cooper(2008,2013)
[NCE]1020. This symbolism can be seen by considering the nature of the text from Genesis 1 through the mention of Eber in Genesis 11.{*1} Everything assembled into the story there has a different meaning than appears in the letter, and the narrative details are pure fiction. This was the custom of the earliest people.{*2} When they were testifying to the truth of a matter, they would say "Jehovah said" (although here it is expressed as "God said," since the text is talking about a spiritual religion).{*3} They said the same thing when anything was to come true or had come true.
Footnotes:
{*1} Swedenborg asserts here that early Genesis contains fiction and later Genesis contains fact, and assigns the point of transition to Genesis 11, and specifically to its mention of Eber. Eber is, however, actually first mentioned in Genesis 10:21, and the location of that first appearance may suggest that Swedenborg considered him to be a fictional character. But many other passages support the understanding that Swedenborg saw him instead as an actual person; see, for example, 1238, 1241, 1283. Furthermore, Eber is frequently thought to be an eponym for the Hebrews; Swedenborg himself explicitly makes this identification in 1343:6. See also 1221, where Eber is said to refer to "the second ancient church." [JSR, RS]
{*2} The "custom of the earliest people" was to make up a narrative framework for the inner meaning they intended to communicate. Swedenborg holds that it is this type of fictional narrative that appears in Genesis 1-11, though after that point the biblical narrative does have a literal basis. For more on the mode of writing used by the earliest people, see 66:1, 1410. [RS, SS]
{*3} Compare the passages in which the Old Testament prophets precede their utterances with the phrase "this is what Jehovah has said," such as Amos 1:6, 9, 11, 13. For further references to the different inner meanings of the names Jehovah and God, see in particular 2807:2 and 3921:3, and also 2586, 2769, 2822. [RS, SS]
Potts(1905-1910) 1020
1020. That these things are signified is evident from the fact that all things put historically, from the first chapter of Genesis to Eber in the eleventh chapter, signify things quite different from those which appear in the letter, and the historical series is only made-up history, after the manner of the most ancient people, who when they would attest the truth of a thing, declared that "Jehovah said" it. Here however it is said that "God" said, because the subject treated of is the spiritual church. They used the same form of speaking when anything true was coming to pass, or had done so.
Elliott(1983-1999) 1020
1020. That these things are meant becomes clear from the fact that everything put together as history from Genesis 1 down to Eber in Chapter 11 means something different from what appears in the letter, and from the consideration that the historical narratives there are purely made-up history customary among the most ancient people. When attesting the truth of some matter they would say that 'Jehovah said it'. Here however 'God' is used because the subject is the spiritual Church. And they did the same when anything true was being, or had been, put into effect.
Latin(1748-1756) 1020
1020. Quod haec significentur, constare potest ex eo quod omnia quae a primo capite Geneseos usque ad Eberum cap. xi historice concinnata sunt, significent alia quam qualia in littera exstant, et quod historica ibi non sint nisi facta historica secundum morem antiquissimorum; qui cum veritatem rei testatam facerent, dicebant quod 'Jehovah dixit,' hic autem quod 'Deus' quia de Ecclesia spirituali agitur: similiter cum aliquid verum fieret, aut verum factum sit.