4175.“我白日受尽干热，黑夜受尽寒霜，不得合眼睡着，我常是这样”表试探。这从“热”、“寒”（或冷）和“不得合眼睡着”的含义清楚可知：“热”和“寒”（或冷）是指爱的过量和爱的完全缺乏，因而是指两个极端，“白日”表示达到顶点的信或真理的状态，“黑夜”表示根本没有信或真理的状态（参看221，935，936节）；“不得合眼睡着”是指持续不断，或不停歇。由于在试探中，人们就有诸如此类的经历，所以试探通常以这些话来表示。“热”之所以表示爱的过量，是因为属灵的火与热是爱；而另一方面，属灵的冷或寒是指爱的缺乏。事实上，人的真正生命无非就是爱，因为没有爱，人根本就没有任何生命。人若反思一下，就会意识到，人体里面的一切生命之火和热皆出自这个源头。然而，“寒或冷”并非表示所有爱的匮乏，仅表示属灵和属天之爱的匮乏，这种匮乏就是所谓的属灵死亡。
当人缺乏这种爱时，他就被自我之爱和尘世之爱点燃。与属灵和属天之爱相比，这后一种爱是寒冷的，不仅在人活在肉身时变冷，而且在他进入来世时也会变冷。如果活在肉身时，自我之爱和尘世之爱就从那里被夺走，他就会变得如此寒冷，以至于几乎没有任何生命；如果他被迫以神圣方式思想天上和神性事物，情况就会这样。在来世，当这种人来到那些住在地狱中的人当中时，他就会燃起邪恶激情之火或热。但若他靠近天堂，这火和热就会转化为寒冷，他靠得越近，寒冷就越加剧；痛苦折磨也同等程度地加剧。这种寒冷就是被归因于那些地狱中人的“咬牙切齿”的意思（马太福音8:12；13:42，50；22:13；24:51；25:30；路加福音13:28）。
Potts(1905-1910) 4175
4175. Thus I was; in the day the heat consumed me, and the cold in the night, and my sleep has been chased from mine eyes. That this signifies temptations, is evident from the signification of "heat" and "cold," as being that which is of too much love, and that which is not at all of it, thus the two extremes; "day" signifies a state of faith or truth when it is at its height; and "night" a state of no faith or truth (see n. 221, 935, 936); and from the signification of "sleep driven from the eyes," as being continually or without rest. Inasmuch as these are such things as are experienced in temptations, therefore by these words are signified temptations in general. The reason why "heat" signifies too much love, is that spiritual fire and heat are love; and on the other hand, spiritual cold is no love. For man's very life is nothing but love; for without love man has no life whatever; nay, if he will reflect he can know that all the vital fire and heat in his body are from this source. Yet "cold" does not signify the privation of all love, but the privation of spiritual and heavenly love, and the privation of this is what is called spiritual death. When man is deprived of this love, he is kindled with the love of self and of the world. This love is relatively cold, and also becomes cold, not only with man when living in the body, but also when he comes into the other life. If when living in the body the love of self and of the world is taken away from him, he becomes so cold as to have scarcely any life; and it would be the same if he were compelled to think in a holy manner of heavenly and Divine things. In the other life, when such a man comes among the infernals, he is in the fire or heat of cupidities; but if he approaches heaven, this fire and heat are turned into cold, the more intense the nearer he approaches, with an increase of torment in like degree. This cold is what is meant by the "gnashing of teeth" which is ascribed to those who are in hell (Matt. 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28).
Elliott(1983-1999) 4175
4175. 'This is how I was: By day the heat consumed me, and the cold by night; and my sleep was banished from my eyes' means temptations. This is clear from the meaning of 'treat' and of 'cold' as that which is the over-abundance of love and that which is the complete lack of it, and so the two extremes - 'day' meaning a state of faith or of truth which is at its height, and 'night' a state when no faith or truth exists at all, 221, 935, 936; and from the meaning of 'sleep banished from the eyes' as constantly or without respite. Because in temptations people undergo experiences such as these, temptations in general are therefore meant by the words used here. The reason 'heat' means an over-abundance of love is that spiritual fire or warmth is love, while spiritual cold on the other hand is the lack of it. In fact man's actual life is nothing other than love, for without love he does not possess any life at all. Indeed, if a person stops to reflect, he can recognize that all vital heat or warmth which is within the body comes from it. But 'cold' does not mean the deprivation of all love, only the deprivation of spiritual and celestial love, a deprivation which is called spiritual death.
[2] When a person is deprived of that love he is fired by love of himself and of the world. This latter love, compared with spiritual and celestial love, is cold, and also becomes cold, not only with a person when living in the body but also when he enters the next life. If love of self and the world is taken away from him when he is living in the body, he grows so cold that he possesses scarcely any life at all, as would likewise be so if he were compelled to think reverently about heavenly and Divine things. In the next life, when such a person is among those who inhabit hell, he is inflamed with the fire or heat of evil passions. But if he draws near to heaven that fire and heat is converted into cold, the intensity of which increases the nearer he gets; and so does the torment to the same extent. This cold is what is meant by 'the gnashing of teeth' which is associated with those in hell, Matt 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28.
Latin(1748-1756) 4175
4175. `Fui, in die comedit me aestus, et frigus in nocte, et expulsus somnus meus ab oculis meis': quod significet tentationes, constat a significatione `aestus et frigoris' quod sit id quod amoris nimium est et quod ejus nihil est, ita duo extrema; `dies' significat statum fidei seu veri qui tunc in summo, et `nox' statum nullius fidei seu veri, n. 221, 935, 936; et a significatione `somni expulsi ab oculis' quod sit continue seu absque requie; quia talia sunt quae in tentationibus, ideo per illa verba `hic tentationes' in genere significantur. Quod `aestus' significet nimium amoris, est quia ignis et calor spirituali' est amor, et vicissim frigus spirituale est nullus amor; ipsa enim {1} vita hominis non est nisi amor, nam absque amore homo prorsus nihil vitae habet, immo, si reflectat homo, scire potest quod omnis ignis et calor vitalis qui in corpore, sit inde; at `frigus' non significat privationem omnis amoris, sed privationem amoris spiritualis et caelestis, et privatio ejus est quae vocatur mors spiritualis; [2] homo quando illo (o)amore privatur, accenditur amore sui et mundi, hic amor est respective `frigus, et quoque fit frigus, non solum apud hominem cum in corpore vivit, sed etiam cum in alteram vitam venit; cum in corpore vivit, si ei amor sui et mundi aufertur, frigescit ita ut vix aliquid vitae habeat, similiter si adigeretur ad cogitandum sancte de caelestibus et Divinis; in alter: vita quando est inter infernales, in igne seu aestu cupiditatum est ast si {2} approximat ad caelum, ignis ille et aestus vertitur in frigus, e intensius quo propius accedit, cum aucto in simili gradu cruciatu: hoc frigus est quod intelligitur per `stridorem dentium,' qui illi qui [in] inferno, Matth. viii 12;xiii 42, 50; xxii 13; xliv 51; xxv 30 Luc. xiii 28. @1 etiam$ @2 cum$