2、但基督教界仍浑然不知这一事实：每一个细节，甚至最小细节，直到一点一划，都表示并象征属灵和属天事物，因为旧约没有引起它的足够重视。尽管如此，他们仍可以知道这一事实，只需想想：圣言既属于主，源于主，若不包含诸如属于天堂、教会和信仰的那类事物在自己里面，就绝无可能存在。若非如此，它不可能被称为主的圣言，也不能说含有任何生命在里面。因为它的生命若非源于那些属于生命的事物，也就是源于圣言中的每一个细节都与主，也就是生命本身有关，又能源于何处？因此，凡内层不专注于主的事物都没有生命；事实上，在圣言中，但凡有一句话不以自己的方式体现或反映主，它都不是神性。
New Century Edition
Cooper(2008,2013)
[NCE]2. The Christian world, though, remains deeply ignorant of the fact that each and every detail down to the smallest — even down to the tiniest jot{*1} — enfolds and symbolizes spiritual and heavenly matters; and because it lacks such knowledge, it also lacks much interest in the Old Testament.
Still, Christians can come to a proper understanding if they reflect on a single notion: that since the Word is the Lord's and comes from him, it could not possibly exist unless it held within it the kinds of things that have to do with heaven, the church, and faith. Otherwise it could not be called the Lord's Word, nor could it be said to contain any life.{*2} Where, after all, does life come from if not from what is living? That is, if not from the fact that every single thing in the Word relates to the Lord, who is truly life itself? Whatever does not look to him at some deeper level, then, is without life; in fact, if a single expression in the Word does not embody or reflect him in its own way, it is not divine.
Footnotes:
{*1} The phrase "down to the tiniest jot" means down to the smallest letter, which in the Hebrew alphabet is yod (י). The word "jot" comes from the name of the Greek letter iota, which in turn comes from the same source as yod. [LHC]
{*2} Here Swedenborg appears to be thinking of John 1:4: "In it [the Word] there was life, and that life was the light for humankind." [RS]
Potts(1905-1910) 2
2. The Christian world however is as yet profoundly unaware of the fact that all things in the Word both in general and in particular, nay, the very smallest particulars down to the most minute iota, signify and enfold within them spiritual and heavenly things, and therefore the Old Testament is but little cared for. Yet that the Word is really of this character might be known from the single consideration that being the Lord's and from the Lord it must of necessity contain within it such things as belong to heaven, to the church, and to religious belief, and that unless it did so it could not be called the Lord's Word, nor could it be said to have any life in it. For whence comes its life except from those things that belong to life, that is to say, except from the fact that everything in it both in general and in particular bears reference to the Lord, who is the very Life itself; so that anything which does not inwardly regard Him is not alive; and it may be truly said that any expression in the Word that does not enfold Him within it, that is, which does not in its own way bear reference to Him, is not Divine.
Elliott(1983-1999) 2
2. But that every single detail, even the smallest, down to the tiniest jot, means and embodies matters that are spiritual and celestial is a truth of which the Christian world is still profoundly ignorant, and for that reason it pays insufficient attention to the Old Testament. Nevertheless they are able to know this truth from the single consideration that because the Word is the Lord's and derives from Him, it cannot possibly exist if it does not contain within itself such things as belong to heaven, the Church, and faith. If this were not so it could not be called the Word of the Lord nor be said to have any life within it. For where does its life originate except in those things which belong to life, that is, in having every single detail go back to the Lord, who is life itself? Therefore anything that does not interiorly focus on Him has no life; indeed any expression in the Word that fails to embody Him within itself, or does not in its own way go back to Him, is not Divine.
Latin(1748-1756) 2
2. Sed quod omnia et singula, immo singularissima, usque ad minimam iotam, significent et involvant spiritualia et caelestia, adhuc orbis Christianus alte ignorat, quare etiam Vetus Testamentum parum curat. Ex unico hoc usque scire possunt quod Verbum, quia Domini et a Domino, nusquam dari possit nisi interius contineat talia quae sunt caeli, quae Ecclesiae, quae fideii alioquin non vocari potest Verbum Domini, nec dici quod vita aliqua ill, insit; nam unde vita, nisi ex illis quae sunt vitae, hoc est, nisi inde ut omnia et singula se referant ad Dominum, Qui est ipsissima vita? quare quicquid non interius spectat Ipsum, non vivit, immo, quae vox in Verbo non involvit Ipsum, seu ad Ipsum se refert suo modo, non est Divinum.