1175、“宁录”表示那些使内在敬拜变成外在敬拜的人，因而表示这种外在敬拜，这从下文清楚可知。但首先必须说明何谓使内在敬拜变成外在敬拜。前面已阐述并说明，源于爱和仁的内在敬拜才是敬拜本身；没有这种内在敬拜的外在敬拜根本不是敬拜。使内在敬拜变成外在敬拜是指使外在敬拜，而不是内在敬拜成为本质，这与敬拜本身相反，如同说没有外在敬拜的内在敬拜不是敬拜一样；而事实上，没有内在敬拜的外在敬拜根本不是敬拜。这就是那些将信与仁分离之人的宗教；也就是说，他们将信的事物置于仁的事物之前，确切地说，将构成信的知识或认知的东西置于构成生活的东西之前，因而将形式上的东西置于内在本质之前，或说把外在形式看得比内在本质更重要。一切外在敬拜都是内在敬拜的外在形式，因为内在敬拜是内在本质本身。使敬拜由缺乏其内在本质的外在形式构成就是把内在敬拜变成外在敬拜。例如，这就像是说，人若生活在没有教会、讲道、圣礼、神职的地方，就不可能得救，或有某种敬拜；而事实上，他能出于内在之物敬拜主。然而，由此不能得出这个结论：应该放弃外在敬拜。
为了更清楚地说明这一点，再举一例。有人认为敬拜的本质在于常去教会、参加圣礼、听讲道、祷告、庆祝节日，以及其它许多外在和仪式性的活动，在谈到信时，他们说服自己相信这些活动，也就是敬拜的外在形式就足够了。毫无疑问，那些视源于爱和仁的敬拜为本质的人也进行同样的活动，也就是说，常去教会、参加圣礼、听讲道、祷告、庆祝节日，等等，并且极其认真、仔细地做这一切；但他们并不认为敬拜的本质就在于这些事。他们的外在敬拜因拥有内在敬拜在里面，故拥有神圣而活着的东西在里面；而前面提到的那些人的外在敬拜没有任何神圣或活着的东西在里面。因为正是内在本质本身使外在形式或仪式成为神圣并活着；而与仁分离之信无法使敬拜成为神圣并活着，因为它缺乏本质和生命。这种敬拜被称为“宁录”；它是从“古实”所表示的知识或认知中生出的，而这些知识或认知又是从与仁分离之信中生出的，这种信就是“含”。从含或分离之信经由属于与仁分离之信的知识或认知不可能生出其它类型的敬拜。这些就是“宁录”所表示的东西。
New Century Edition
Cooper(2008,2013)
[NCE]1175. Nimrod symbolizes those who made internal worship external, and so he symbolizes this kind of external worship, as can be seen from what follows. Here at the outset it needs to be said what making internal worship external means.
It has already been stated and shown{*1} that inward worship — worship that rises out of love and charity — is real worship, and that outward worship without this inward dimension is no worship at all. Making internal worship external is making the show of worship more important than its inward content, which is turning true worship upside down. For instance, it is saying that there is no such thing as inner devotion without outer devotion, when the truth is that there is no such thing as outer devotion without inner.
This aptly describes the religion of those who divide faith from charity. Such people rank matters of belief above matters of neighborly love, or matters of religious knowledge above matters of life. In so doing, they rank matters of form above those of essence. Outward devotion is simply the external form of inward devotion, since inward devotion is its truly essential ingredient, and to create worship from a form that lacks its essence is to make internal worship external. An example is the belief of some that people who live where there is no church, no preaching, no sacraments, and no priesthood cannot be saved or practice any kind of worship, when in fact they can worship the Lord with inner devotion.
[2] The conclusion does not follow, however, that outward worship should be abandoned. To see the issue more clearly, take as an example the tendency to identify the most critical factors in worship as attending church, taking the sacraments, listening to sermons, praying, observing the holy days, obeying any other external, ceremonial requirements, and persuading ourselves that, in terms of religion, this is enough. All such activities are merely the outward forms of worship. Yet those who consider love and charity the most essential ingredients in worship do the same things. They attend church, take the sacraments, listen to sermons, pray, observe the holy days, obey other requirements, and do all this with dedication and care; but they do not consider such deeds the essence of worship.
There is something holy and living about the outward devotion of the latter people, because inward worship lies within it. There is nothing holy or living in the worship of the group described first, though. That which is really essential is what lends holiness and life to things that are matters of form and ceremony. Faith detached from charity is incapable of lending holiness or life to worship, because it lacks essence and life. This kind of worship is called Nimrod. It is born out of the knowledge that Cush stands for, which in turn is born out of the faith detached from charity that Ham stands for. From Ham, that is, from a detached faith, through the knowledge that belongs to such a faith, no other kind of worship can ever be born.
These are the things that Nimrod symbolizes.
Footnotes:
{*1} On inward and outward worship, see, for example, 440, 922:1, 925:1, 1162:1. [LHC]
Potts(1905-1910) 1175
1175. That by "Nimrod" are signified those who made internal worship external, and that "Nimrod" thus signifies such external worship, may be seen from what follows. It must be here stated, beforehand, what is meant by making internal worship external. It was said and shown above that internal worship, which is from love and charity, is worship itself; and that external worship without this internal worship is no worship. To make internal worship external is to make external worship essential, rather than internal, which is the reverse of the former, being as if it was said that internal worship without external is no worship, while the truth is that external worship without internal is no worship. Such is the religion of those who separate faith from charity, in that they set the things which are of faith before those which are of charity, or the things which are of the knowledges of faith before those which are of the life, thus formal things before essential ones. All external worship is a formality of internal worship, for internal worship is the very essential; and to make worship consist of that which is formal, without that which is essential, is to make internal worship external. As for example, to hold that if one should live where there is no church, no preaching, no sacraments, no priesthood, he could not be saved, or could have no worship; when yet he can worship the Lord from what is internal. But it does not follow from this that there ought not to be external worship. [2] To make the matter yet more clear, take as a further example the setting up as the essential itself of worship the frequenting of churches, going to the sacraments, hearing sermons, praying, observing feasts, and many other things which are external and ceremonial, while, talking about faith, men persuade themselves that these are sufficient-all of which are formal things of worship. It is quite true that those who make worship from love and charity the essential, act in the same way, that is, they frequent churches, go to the sacraments, hear sermons, pray, observe feasts, and the like, and this very earnestly and diligently; but they do not make the essential of worship consist in these things. In the external worship of these men there is what is holy and living, because there is internal worship in it; but in the external worship of those referred to before there is not what is holy and not what is living. For the very essential itself is what sanctifies and vivifies the formal or ceremonial; but faith separated from charity cannot sanctify and vivify worship, because the essence and life are absent. Such worship is called "Nimrod;" and it is born of the knowledges which are "Cush," as these are born from faith separated from charity, which faith is "Ham." From "Ham," or faith separated, through the knowledges which belong to faith separated, no other worship can possibly be born. These are the things that are signified by "Nimrod."
Elliott(1983-1999) 1175
1175. That 'Nimrod' means those who made internal worship external, and so means such external worship, becomes clear from what follows. But first of all it should be mentioned here what is meant by making internal worship external. It has been stated and shown already that internal worship, which springs from love and charity, is worship itself, and that external worship without that internal is not worship at all. Making internal worship external however consists in making external worship essential instead of internal, which is the reverse of worship itself. It is like saying that internal worship without external is no worship, when in reality external worship without internal is no worship at all. Such is the religion of people who separate faith from charity. That is to say, they make matters of faith more important than matters of charity, or rather, they make things which constitute cognitions of faith more important than the things which constitute life, and so make outward forms more important than inner essentials. All external worship is the outward from of internal worship, for internal worship is the inner essential itself. Making worship consist of the outward form devoid of its inner essential is making internal worship external. It is like saying, for example, that if a person lived where there was no Church, no preaching, no sacraments, and no priesthood, it would be impossible for him to be saved or to have any kind of worship, when in fact he is able to worship the Lord from what is internal. It does not follow from this however that there should not be external worship.
[2] To make the point plainer still, take as another example people who make the essential of worship consist in going to church, attending the sacraments, listening to sermons, praying, celebrating the festivals, and many more practices of an external and ceremonial nature, and who convince themselves, while talking of faith, that these activities, which are the outward forms of worship, are sufficient. People, it is true, who make worship springing from love and charity the essential engage in the same activities, that is to say, they go to church, attend the sacraments, listen to sermons, pray, celebrate the festivals, and much else, doing so most earnestly and carefully. But they do not make these practices the essential of worship. Since their external worship has internal worship within it, it has that which is holy and living within it; whereas the worship of the people mentioned above does not have anything holy or living within it For it is the inner essential itself that makes the external form or ceremony holy and living. Faith separated from charity cannot make worship holy and living, for its essence and life are missing. Such worship is called 'Nimrod' and is born out of the cognitions, meant by 'Cush', which in turn are born out of faith separated from charity, a faith meant by 'Ham'. From Ham, or separated faith, through cognitions which belong to separated faith, no other kind of worship can possibly be born. These are the considerations meant by 'Nimrod'.
Latin(1748-1756) 1175
1175. Quod per 'Nimrodum' significentur illi qui internum cultum fecerunt externum, et quod ita per Nimrodum significetur talis externus cultus, constare potest ab illis quae sequuntur; in antecessum hic dicendum quid per internum cultum facere externum intelligitur; prius dictum et ostensum est quod internus cultus, qui est ex amore et charitate, sit ipse cultus, et quod externus cultus absque hoc interno nullus cultus sit; at cultum internum facere externum est, cultum externum essentialem facere prae interno, quod est inversum prioris, sicut dicere quod nullus cultus sit internus absque externo, cum tamen ita se habet quod nullus cultus externus sit absque interno; religio illorum qui fidem separant a charitate talis est nempe quod illa quae fidei sunt, praeferant illis quae sunt charitatis, seu quae cognitionum fidei, illis quae sunt vitae, ita formalia prae essentialibus; omnis cultus externus est formale cultus interni, nam internus est ipsum essentiale; ex formali absque suo essentiali facere cultum, est internum facere externum; ut pro exemplo, si quis viveret ubi non Ecclesia, non praedicatio, non sacramenta, nullum sacerdotium, quod is non posset salvari aut habere aliquem cultum, cum tamen is ex interno possit colere Dominum; sed inde non sequitur quod externus abesse debeat; [2]ut manifestius pateat, sit quoque pro exemplo, ponere ipsum essentiale cultus in eo ut frequentent Ecclesias, obeant sacramenta, audiant praedicationes, orent, observent festa, et plura quae externa et ceremonialia sunt, et persuadere sibi quod haec satis sint, loquendo de fide, quae omnia sunt formalia cultus; qui vero cultum ex amore et charitate essentialem faciunt, ii similiter faciunt, nempe frequentant Ecclesias, obeunt sacramenta, audiunt praedicationes, orant, observant festa, et plura, et haec admodum diligenter et sollicite, sed in illis non ponunt essentiale cultus; in horum externo cultu, quia in illo est internus, est sanctum et vivum; sed in illorum de quibus supra, non sanctum et non vivum; ipsum enim essentiale est quod sanctificat et vivificat formale seu ceremoniale; at fides separata a charitate non sanctificare et vivificare potest cultum, quia abest essentia et vita; talis cultus vocatur 'Nimrodus,' et nascitur a cognitionibus quae sunt 'Cush,' et hae a fide separate a charitate, quae fides est 'Hamus'; ex Hamo seu ex fide separata, per cognitiones quae sunt fidei separatae, nusquam alius cultus nasci potest. Haec sunt quae significantur per 'Nimrodum.'