1414、由于此处论述的是主，所以这些话包含的奥秘比任何人所能想象和宣称的还要多。因为此处在内义上是指主降生后的第一个状态；该状态是一个深不可测的奥秘，几乎无法解释明白。只能说，主和其他人一样，只是祂从耶和华成孕，但仍从童女母亲出生，并因从童女出生而具有所有人都有的一切软弱。这些软弱是肉体的，本节论到它们说，主将要离开它们，以便属天和属灵事物可以呈现给祂看。有两种遗传是人与生俱来的，一种来自父亲，另一种来自母亲。主来自父亲的遗传是神性，但来自母亲的遗传是人性的软弱。人从母亲那里遗传而来的这种人性的软弱，就是他在重生时被驱散的肉体之物；而人从父亲那里获得的东西则永远保留。但是，主来自耶和华的遗传是神性，如前所述。另一个奥秘是，主的人性或人身也要成为神性。唯独主里面有肉体的一切与神性的一种对应关系。这是一种最完美，或说无限完美的对应关系，它产生了肉体事物与神性属天事物的合一，以及感官事物与神性属灵事物的合一。所以祂成为完美的人和唯一的人。
New Century Edition
Cooper(2008,2013)
[NCE]1414. Because this speaks of the Lord, it contains more hidden wisdom than could ever be thought or expressed. In an inner sense it is talking about the Lord's first state, when he was born. This state is a deep mystery, so it cannot be explained intelligibly. All that can be said is that although he was conceived by Jehovah, he was otherwise like any other person. He was born to a woman, a virgin, and by birth to her he acquired weaknesses like those of any ordinary person. Such weaknesses arise from the body, and the current verse says he would withdraw from them so that heavenly and spiritual entities could be presented to his view.
There are two heredities that we acquire by birth, one from our father and the other from our mother.{*1} The Lord's heredity from his Father was divinity, but his heredity from his mother was human frailty. This frailty, which we all acquire by inheritance from our mothers, is something corporeal that disintegrates when we are being reborn.{*2} What we receive from our fathers, though, remains forever, and the Lord's heredity from Jehovah, as noted, was divinity.
Another secret is that the Lord's humanity also became divine. In him alone, everything belonging to his body corresponded to something divine, with exquisite or infinite perfection. This led to union between his physical elements and his divinely heavenlike attributes, and between his sensory experiences and his divinely spiritual attributes. So he is the complete and perfect human, and the only human.
Footnotes:
{*1} In Swedenborg's time there was considerable dispute about the nature of heredity. William Harvey (1578-1657) and Antoni van Leeuwenhoek (1632-1723) had discovered the production of eggs in female animals and the union of the egg and the sperm as the creative act forming an embryo. Opinions in the learned world, however, varied on the degree to which various traits were transmitted by each parent: some authorities claimed that individuals inherited everything from the father; others, that they inherited everything from the mother; and still others held that heredity was effected by some admixture of particles coming from both parents. As this passage indicates, Swedenborg was among those who argued that both father and mother play a part in heredity, although he tended to cast what is inherited from the father as belonging to the inner self and what is inherited from the mother as belonging to the outer self and the body; see 搂搂1444, 1573:3, and notes 321, 529. [RS, JSR]
{*2} Swedenborg returns now and then throughout his theological works to the theory that the soul of an individual comes from the father and the body from the mother, a theory that dates back at least to the time of Aristotle in the fourth century b.c.e. (Generation of Animals 1:20-22). For the mechanics of this theory, see note 1 in 搂815 below. The theory is important to Swedenborg's theology because it explains how Jesus came to have a divine inner nature and yet a human outer nature (see 搂搂1444:2, 1460:1 below). Nevertheless, Swedenborg now and then indicates that the father plays a role even in the formation of the body: In some passages he indicates that the body comes from, and is an image of, the soul, and the soul comes from the father (True Christianity 82:3; Secrets of Heaven 10125:2, 10269). Some passages give the impression that an image of the father is always trying to assert itself but is not always successful; and if it does not succeed in the firstborn, it may manifest in younger members of the family (True Christianity 103:2); or it may manifest to a greater degree as the child pursues the interests and occupation of the father (Sketch for "True Christianity" [Swedenborg 1996a] "God the Redeemer" chapter 9:2 搂22 [Coulson's numbering]). In a passage contrasting our heavenly Father with our earthly father, Swedenborg asserts that God is the source of our life, whereas our earthly father merely supplies our body (Divine Providence 330:1). This is not to say that the soul that human beings inherit from their earthly fathers is good, however; in Draft of "The Lord" (Swedenborg 1994-1997b) 搂70, he writes, "We are all born ignorant of truth and desirous of evil because the soul we receive from our father is a disposition toward evil." If a late, unpublished manuscript can be trusted (it now exists only in copies), Swedenborg appears to have made some statements toward the very end of his life that assign the origin of one's nature and hereditary evil to both parents without distinction: see Draft for "Coda to True Christianity" (Swedenborg 1996b) 搂35:1, 2. See also 搂搂1438, 1444:2, 1573:3, and note 1 in 搂1414. [JSR, RS]
Potts(1905-1910) 1414
1414. As the Lord is here treated of, more arcana are contained than can ever be thought of and declared. For here, in the internal sense, is meant the Lord's first state, when born; which state, because most deeply hidden, cannot well be set forth to the comprehension. Suffice it to say that the Lord was like other men, except that He was conceived of Jehovah, but still was born of a virgin mother, and by birth derived infirmities from the virgin mother like those of man in general. These infirmities are corporeal, and it is said of them in this verse that He should recede from them, in order that celestial and spiritual things might be presented for Him to see. There are two hereditary natures connate in man, one from the father, the other from the mother. The Lord's heredity from the Father was the Divine, but His heredity from the mother was the infirm human. This infirm nature which a man derives hereditarily from his mother, is something corporeal that is dispersed when he is being regenerated, while that which a man derives from his father remains to eternity. But the Lord's heredity from Jehovah, as was said, was the Divine. Another arcanum is that the Lord's Human also was made Divine. In Him alone there was a correspondence of all the things of the body with the Divine-a most perfect correspondence, infinitely perfect, giving rise to a union of the corporeal things with Divine celestial things, and of sensuous things with Divine spiritual things; and thus He was the Perfect Man, and the Only Man.
Elliott(1983-1999) 1414
1414. Because the subject here is the Lord these words contain more arcana than anyone can possibly conceive and make known. For here in the internal sense is meant the Lord's first state after He had been born. Because that state is a very deep arcanum any intelligible explanation of it is hardly possible. Let it be said simply that He was like any other human being, except that He was conceived from Jehovah, yet born of a woman who was a virgin, and that by birth from that virgin He took on all the weaknesses that are common to all. These weaknesses are bodily, and are referred to in this verse in that He was to depart from them in order that celestial and spiritual things might be brought into view for Him. There are two heredities that are born together in a human being, one from the father, the other from the mother. The Lord's heredity from the father was Divine, but that from the mother was human and weak. This weak humanity that a person derives by heredity from the mother is something bodily which is dispelled when he is being regenerated, whereas that which he takes on from the father remains for ever. But the Lord's heredity from Jehovah was Divine, as has been stated. A further arcanum is that the Lord's Human also became Divine. In Him alone there was a correspondence of all things of the body with the Divine. This was a most perfect, or infinitely perfect, correspondence, and from it there resulted a union of bodily things with Divine celestial things, and of sensory things with Divine spiritual things. Thus He became the Perfect Man, and the Only Man.
Latin(1748-1756) 1414
1414. Quia hic agitur de Domino, arcana plura hic continentur quam usquam cogitari et edici potest; hic enim in sensu interno intelligitur primus Domini status quando natus; qui status quia arcanissimum, non potest ita ad captum exponi; solum quod fuerit sicut alius homo praeter quod fuerit a Jehovah conceptus, sed quod usque a virgine muliere natus, et quod per nativitatem a virgine muliere traxerit infirmitates quales hominis {1}sunt in communi; quae infirmitates sunt corporeae de quibus in hoc versu, quod ab iis recederet ut sisterentur Ipsi videre caelestia et spiritualia: bina hereditaria sunt quae connascuntur homini, unum ex patre, alterum ex matre; hereditarium Domini ex patre fuit Divinum, at hereditarium ex matre fuit infirmum humanum; hoc infirmum quod homo ducit hereditario a matre, est corporeum quoddam, quod dispergitur cum regeneratur; quod autem homo trahit a patre, hoc remanet in aeternum; at Domini hereditarium a Jehovah, ut dictum, fuit Divinum. Alterum arcanum est quod Domini Humanum quoque factum sit Divinum; apud Ipsum solum fuit correspondentia omnium quae corporis cum Divino, perfectissima seu infinite perfecta; inde unio corporeorum cum Divinis 'caelestibus, et sensualium cum Divinis spiritualibus, ita Perfectus Homo, et Solus Homo. @1 I has est.$