1317、“这只是他们开始做的事”表示他们现在开始变得不同，这从整个思路清楚可知。“开始做”在此表示他们的思维或意图，因而表示他们的目的，如从接下来的话，即“现在他们想要做的一切事，就没有什么可拦阻他们了”所清楚看到的。之所以在内义上表示他们的目的，是因为除了人的目的外，主不关注人里面的任何东西。无论他的思维和行为如何，哪怕以无数方式变化，只要目的是良善，它们就都是良善；但如果目的是邪恶，那么它们就都是邪恶。在一个人所思所行的一切里面掌权的，正是目的。与人同在的天使因是主的天使，故只掌控他的目的。他们掌控了这些目的，也就掌控了他的思维和行为，因为这一切都取决于目的。人的目的就是他的实际生命。他所思所行的一切都从目的获得生命，因为如前所述，它们取决于目的。因此，目的如何，人的生命就如何。目的无非是爱，因为人只以他所爱的东西为目的。即便想一套做一套的人也以他所爱的东西为目的；伪装或欺骗就含有这个目的，就是爱自己或爱世界，和由此而来的生活的快乐在里面。谁都能从上述考虑得出结论：人的爱如何，他的生命就如何。因此，这些就是“开始做”所表示的事。
New Century Edition
Cooper(2008,2013)
[NCE]1317. The sequence of events shows that this is what they start to do means that now they were starting to alter.
Starting to do symbolizes their thinking, or their intention, and so their goal, as can be seen from the next clause, "and now nothing would be prohibited to them that they thought to do." The reason a goal is symbolized at an inner level is that the Lord regards nothing in us but our goal. No matter what thoughts we have thought or deeds we have done in all their countless permutations, as long as our purpose is good, these things are all good. When our purpose is bad, on the other hand, those things are all bad. Our final goal is what prevails in every single thing we think or do.
The angels with us are the Lord's, and therefore what they govern inside us are our purposes. When they govern these, they also govern our thoughts and deeds, because all our thoughts and deeds are included in our purposes.
Whatever we aim at is our actual life. The aim brings everything we think and do to life, since (again) it embraces everything we think or do. So the nature of our goal determines what our life is like. A goal, or purpose, is nothing but love, because the only thing we can adopt as a purpose is something we love. Even those who think one way and act another still have something they love as their goal. Within the pretense or deceit itself lies the goal, which is self-love or materialism, and this is the joy of their life. Accordingly, as anyone can see, the nature of our life reflects the nature of our love.
These, then, are the things symbolized by starting to do.
Potts(1905-1910) 1317
1317. And this is what they begin to do. That this signifies that now they began to become different, is evident from the connection. To "begin to do," here signifies their thought or intention, and consequently their end, as also is evident from the words that next follow, "and now nothing will be withholden from them of all which they have thought to do." That in the internal sense their end is signified, is because nothing else than the end in a man is regarded by the Lord. Whatever may be his thoughts and deeds-which vary in ways innumerable-provided the end is made good, they are all good; whereas if the end is evil, they are all evil. It is the end that reigns in everything a man thinks and does. The angels with a man, being the Lord's angels, rule nothing in the man but his ends; for when they rule these, they rule also his thoughts and actions, seeing that all these are of the end. The end with a man is his very life; and all things that he thinks and does have life from the end, for, as was said, they are of the end; and therefore such as is the end, such is the man's life. The end is nothing else than the love; for a man cannot have anything as an end except that which he loves. He who thinks one thing and does another, still has as the end that which he loves; in the dissimulation itself, or in the deceit, there is the end, which is the love of self or the love of the world, and the derivative delight of his life. From these considerations anyone may conclude that such as is a man's love, such is his life. These therefore are the things signified by "beginning to do."
Elliott(1983-1999) 1317
1317. That 'this they have started to do' means that they are now starting to become different becomes clear from the train of thought. 'Having started to do' here means their thought or intention, and therefore their end in view, as is clear also from the statement that comes next -'and now they will not be held back from anything which they have thought of doing'. The reason why in the internal sense end in view is meant is that the Lord regards nothing else in man but the end he has in view. Whatever his thoughts and deeds may be, varying in countless ways, they are all good provided the end in view is good. But if the end is bad everything is bad. The end in view controls every single thing a person thinks or does. The angels present with man, being the Lord's, control nothing of the man except his ends. In controlling these they also control his thoughts and deeds, since all of these are determined by the end. A person's end in view is his very life. Everything he thinks and does receives its life from the end, for, as has been stated, it is determined by the end. As is a person's end in view therefore, so is the life within him. His end is nothing else than his love, for nobody can have as his end in view anything other than that which he loves. Even someone who thinks one thing but does another has that which he loves as his end. The presence, or the deceit, holds within itself that end, which is self-love or love of the world, and the resulting delight of his life. From these considerations anyone may deduce that a person's life is such as his love is. These then are the ideas meant by 'having started to do'.
Latin(1748-1756) 1317
1317. Quod 'hoc inceptum eorum ad faciendum' significet quod nunc alii fieri inciperent, constare potest a serie; 'inceptum ad faciendum' hic significat cogitationem seu intentionem, proinde finem, sicut etiam constat ab illis quae mox sequuntur, 'et nunc non prohiberetur ab iis omne quod cogitarunt facere': quod in sensu interno significetur finis, inde est quia a Domino spectatur apud hominem aliud quam finis; utcumque ejus cogitata et facta sunt, quae innumeris modis variantur, modo finis (x)sit bonus, illa sunt omnia bona; at si finis malus, omnia sunt mala; finis est qui regnat in singulis quae cogitat et facit homo. Angeli apud hominem quia sunt Domini, non aliud apud hominem regunt quam fines ejus; cum illos regunt, etiam cogitata et facta regunt, nam omnia illa sunt finis: finis apud hominem est ipsa ejus vita; omnia quae cogitat et facit, a fine vivunt quia, ut dictum, sunt finis, quare qualis est finis talis est vita hominis; finis non aliud est quam amor, nam homo nihil aliud pro fine habere potest quam quod amat; qui aliud cogitat quam facit, pro fine usque habet quod amat; in ipsa simulatione, aut in dolo, est finis, qui est amor sui aut amor mundi, et inde jucundum vitae ejus: ex his quisque concludere potest quod talis sit vita hominis qualis est ejus amor: haec nunc sunt quae significantur per 'inceptum ad faciendum.'