1083、前面（975，1062节）已经说明，“闪”表示内在教会，“雅弗”表示与它相对应的外在教会。哪里有教会，哪里必有内在之物和外在之物；因为作为教会的人既是内在的，也是外在的。人在成为一个教会，也就是重生之前，处于外在。但当他正经历重生时，就被引离外在，确切地说，通过外在事物被引向内在事物，如前面所阐述和说明的。后来，一旦他重生了，属于内在人的一切事物就都包含在外在事物中。因此，每个教会都必须是内在和外在的，如古教会和今天的基督教会。
古教会的内在包括属于仁和源于仁之信的一切事物，一切谦卑，出于仁爱对主的一切敬拜，对邻舍的一切良善情感和其它类似事物。古教会的外在包括祭祀、奠祭和其它许多事物，这一切都通过代表指向主，并关注祂。因此，内在事物存在于外在事物中，它们构成一个教会。基督教会的内在与古教会的内在完全相同，但接管的外在却不同；也就是说，基督教会的圣礼取代了祭祀等等，圣礼以同样的方式关注主。所以在基督教会，内在事物与外在事物也构成一体。
古教会与基督教会在内在特征上没有丝毫区别，仅在外在特征上有区别。源于仁爱的对主的敬拜不可能不同，无论外在如何不同。由于没有内在之物和外在之物，就不可能有教会，如前所述，所以没有外在的内在将是某种没有终止的事物，除非它终止于某种外在事物。人类大多是这样，他不知道什么是内在人和属于内在人的东西。因此，没有外在敬拜，人类根本就不知道何为神圣。
只要这些人有仁爱，因而有良心，他们就拥有外在敬拜中的内在敬拜在自己里面。因为与他们同住的主在仁爱和良心中作工，使他们的一切敬拜都带有内在之物。而那些没有仁爱，因而没有良心的人则不然。事实上，他们可能有外在上的敬拜，但这敬拜与内在敬拜分离，如同他们的信与仁分离。这种敬拜被称为“迦南”，这种信被称为“含”。由于这种敬拜是由分离之信产生的，所以含被称为“迦南的父亲”。
New Century Edition
Cooper(2008,2013)
[NCE]1083. The symbolism of Shem as the inner church and of Japheth as the corresponding outer church has already been mentioned [975, 1062].
Where a church exists, there has to be an inner dimension and an outer dimension, since a human being, who is a church, has an inner self and an outer self. Until a person becomes a church, that is, until a person has regenerated, he or she lives on the surface. While regenerating, we are led away from superficial considerations (or rather by means of them) to deeper ones, as explained and illustrated already.{*1} Afterward, when we have been reborn, external elements form a perimeter around all the contents of the inner self. So in every religion, there has to be an inner church and an outer church.
[2] Take the ancient church, for instance, and the Christian church today. The inner aspects of the ancient church were all the things that go to make up charity and the faith that grows out of it — all humility, all veneration of the Lord resulting from charity, all good feelings toward one's neighbor, and other qualities like these. The external aspects of that church were sacrifices, libations, and other customs, all of which were reminders of the Lord because of what they represented, and all of which focused on him. There were inner attributes, then, inside the outward practices, and they created a single church.
The inner aspects of the Christian church were exactly like those of the ancient church, although different outward practices took over; sacrifices and so on were replaced by symbolic acts that likewise drew attention to the Lord. So inward and outward elements again formed a single entity.
[3] The ancient church and the Christian church differed not at all in their deeper values, only in their outward rituals. Worshiping the Lord in charity can never differ, no matter how much the outward expression varies.
Moreover, since a religion cannot exist unless it has an inner and an outer dimension, as stated, the inner dimension without the outer one — without some external counterpart on which to rest — would be vague and ill defined. People (most of them, anyway) are such that they do not know what the inner self is or what belongs to it. So unless there were external worship, they would not have the least idea what holiness is.
[4] As long as such people possess neighborly love and a conscience based on that love, they have inside themselves, within their outward worship, a deeper form of worship. This is because the Lord is at work within them, in their charity and in their conscience, and lends all their worship a deeper quality.
Things are otherwise for those who have no love for others and therefore no conscience. They are able to engage in a show of worship, but it is disconnected from any inward content, just as their faith is disconnected from charity. This kind of worship is called Canaan, and this kind of faith is called Ham; and since a disconnected faith generates this kind of worship, Ham is called Canaan's father.
Footnotes:
{*1} On regeneration as a process leading from lesser to greater depth, see, for instance, 24, 47, 64. [LHC]
Potts(1905-1910) 1083
1083. That by "Shem" is signified the internal church and by "Japheth" the external church corresponding thereto, has been stated before. Where there is a church, there must needs be what is internal and what is external; for man, who is the church, is internal and external. Before he becomes a church, that is, before he has been regenerated, man is in externals; and when he is being regenerated he is led from externals, nay, by means of externals, to internals (as has been already stated and shown); and afterwards, when he has been regenerated, all things of the internal man are terminated in the externals. Thus of necessity every church must be both internal and external, as was the Ancient Church, and as at this day is the Christian Church. [2] The internals of the Ancient Church were all the things of charity and of the derivative faith-all humiliation, all adoration of the Lord from charity, all good affection toward the neighbor, and other such things. The externals of the Ancient Church were sacrifices, libations, and many other things, all of which by representation had reference to the Lord and regarded Him. Hence there were internals in the externals, and they made one church. The internals of the Christian Church are exactly like the internals of the Ancient Church, but other externals have succeeded in their place, namely, in place of sacrifices and the like, the sacraments [symbolica], from which in like manner the Lord is regarded; and thus, again, internals and externals make a one. [3] The Ancient Church did not differ one whit from the Christian Church as to internals, but only as to externals. Worship of the Lord from charity can never differ, howsoever externals are varied. And since, as has been said, there cannot be a church unless there are both what is internal and what is external, the internal without an external would be something interminate, unless it were terminated in some external. For man for the most part is such that he does not know what the internal man is, and what belongs to the internal man; and therefore unless there were external worship, he would know nothing whatever of what is holy. When such men have charity and the derivative conscience, they have internal worship within themselves in the external worship; for in them the Lord works, in charity and in conscience, and causes all their worship to partake of what is internal. It is otherwise with those who have no charity and no derivative conscience. They may have worship in externals, but separated from internal worship, as they have faith separated from charity. Such worship is called "Canaan" and such faith is called "Ham." And because this worship comes forth from faith separated, Ham is called the "father of Canaan."
Elliott(1983-1999) 1083
1083. That 'Shem' means the internal Church, 'Japheth' the external Church corresponding to it, has been discussed already. Where the Church exists it must necessarily possess an internal aspect and an external; for a human being, who is the Church, is both internal and external. Before he becomes the Church, that is, before he has been regenerated, he is engrossed in things that are external. But when undergoing regeneration he is led away from external things - or rather by means of external things - towards internal, as stated and shown already. But once he has been regenerated, all things that belong to the internal man are encompassed in the things that are external. Thus every Church must necessarily be internal and external, as the Ancient Church was, and as the Christian Church is today.
[2] The internal aspects of the Ancient Church comprised all things that belong to charity and to faith deriving from charity, all humbleness, all worship of the Lord that stems from charity, every good affection towards the neighbour, and other aspects like these. The external features of that Church were sacrifices, drink-offerings, and much else, all of which, by means of representation, were directed to the Lord and had regard to Him. Consequently things of an internal nature existed within those that were external and made a single Church. The internal features of the Christian Church are just the same as the internal features of the Ancient Church, but different externals have ensued. That is to say, instead of sacrifices and the like, [the Christian Church] has sacraments which in a similar way have regard to the Lord. So in the Christian Church also things that are internal and those that are external make one.
[3] The Ancient Church did not differ in the slightest from the Christian Church as to its internal features, only as to its external. Worship of the Lord that stems from charity cannot possibly be different, no matter how much externals may vary. And since, as stated, no Church can exist unless there is that which is internal and that which is external, the internal without the external would be something unbounded if it were not encompassed by something external. For mankind is such, and indeed the vast majority, that it does not know what the internal man is, and what belongs to the internal man. Without external worship therefore, mankind would have no knowledge at all of what is holy.
[4] As long as these people have charity and consequently conscience, they have internal worship residing with them in their external worship. For the Lord residing with them is at work in charity and in conscience, and He causes all their worship to partake of what is internal. It is otherwise with people who have no charity and consequently no conscience. They are indeed able to have worship in externals, yet it is separated from internal worship, as their faith is separated from charity. Such worship is called 'Canaan' and such faith 'Ham'. And because such worship is the product of separated faith, Ham is called 'the father of Canaan'.
Latin(1748-1756) 1083
1083. Quod per 'Shem' significetur Ecclesia interna, per 'Japheth' ei correspondens externa, prius dictam est: ubi Ecclesia, ibi necessario erit internum et externum; homo enim, qui est Ecclesia, est internus et externus; antequam fit Ecclesia, hoc est, antequam regeneratus est, in externis est, et cum regeneratur, ab externis immo per externa ducitur ad interna, ut dictum et ostensum est prius, et dein cum regeneratus est, tunc omnia quae sunt interni hominis terminantur in externis, ita necessario omnis Ecclesia erit interna et externa: sicut Ecclesia Antiqua, et Ecclesia hodie Christiana; [2] interna Ecclesiae Antiquae fuerunt omnia quae sunt charitatis et fidei inde, omnis humiliatio, omnis adoratio Domini ex charitate, omnis affectio bona erga proximum, et similia alia; externa illius Ecclesiae fuerunt sacrificia, libamina, et plura, quae omnia per repraesentationem se referebant ad Dominum, et spectabant Ipsum; inde interna erant in externis et unam Ecclesiam faciebant: interna Ecclesiae Christianae similia prorsus sunt internis Ecclesiae Antiquae, sed alia externa successerunt, nempe loco sacrificiorum et talium, symbolica, ex quibus similiter Dominus spectatur; ita quoque interna et externa unum faciunt; [3] Antiqua Ecclesia ne hilum differebat a Christiana Ecclesia quoad interna sed solum quoad externa; cultus Domini ex charitate nusquam differre potest utcumque externa variantur: et quia, ut dictum, Ecclesia non dari potest nisi sit internum et externum, internum absque externo foret interminatum quoddam nisi terminaretur in aliquo externo; homo enim talis est, et quidem perplurima pars, ut nesciat quid internus homo, et quid interni hominis, quare nisi externus cultus foret, nihil quicquam sciret quid sanctum; [4] hi dum charitatem habent et inde conscientiam, internum cultum apud se habent in externo, nam Dominus apud eos operatur in charitate et in conscientia, et facit ut omnis eorum cultus participet ab interno: aliter qui non charitatem et inde conscientiam habent, hi cultum in externis possunt habere, sed separatum ab interno, sicut fidem separatam a charitate; talis cultus vocatur 'Canaan,' et talis fides vocatur 'Ham'; et quia ex fide separata talis cultus existit, Ham vocatur pater