4750.“犹大对他的兄弟们说”表教会中那些反对一切良善的败坏者。这从“犹大”的代表和他的“兄弟们”的含义清楚可知：“犹大”在正面意义上是指属天之爱的良善（3654，3881节），但在反面意义上是指反对一切良善，如下文所述；他的“兄弟们”是指教会中那些坚持与仁分离之信的人。“犹大”在此之所以代表那些反对一切良善的人，是因为在圣言中，“犹大”在正面意义上代表那些处于属天之爱的良善之人。属天之爱就是对主之爱，和由此而来的对邻之爱。那些处于属天之爱的人与主联结得最紧密，故在至内层天堂，在那里处于纯真的状态。正因如此，他们在其他人看来，就像小孩子，完全是爱的可见形式。其他人无法接近他们，因此当被差往其他人那里时，他们被其他天使围绕，从他们所放射出的爱之气场通过这些天使得以缓和。否则，这气场会使他们被差往的那些人陷入昏厥；因为他们的爱之气场甚至刺透人的骨髓。
“犹大”因在正面意义上代表被称为属天的这爱或这爱之良善，故在反面意义上代表反对属天良善，因而反对一切良善的那类事物。在圣言中，绝大多数事物都具有双重含义，即一个正面意义和一个反面意义。从正面意义可以得知反面意义的品质，因为凡包含在反面意义中的，都与包含在正面意义中的截然对立。
爱之良善总体上分为两类，即属天之爱的良善和属灵之爱的良善。与属天之爱的良善截然对立的，是自我之爱的邪恶；与属灵之爱的良善截然对立的，是尘世之爱的邪恶。那些陷入自我之爱的邪恶之人反对一切良善，而那些陷入尘世之爱的邪恶之人则不那么反对。在圣言中，“犹大”在反面意义上代表那些陷入自我之爱的人；“以色列”代表那些陷入尘世之爱的人。其原因在于，“犹大”代表主的属天国度，“以色列”代表主的属灵国度。
地狱也照着这两种爱来划分。那些陷入自我之爱，反对一切良善的人住最深处，因而住在最可怕的地狱；而那些陷入尘世之爱的人因不那么反对一切良善，故住在不那么深的地狱，因而住在不那么可怕的地狱。
自我之爱的邪恶并不像人们所通常认为的那样，是一种优越感的表现，也就是所谓的傲慢；确切地说，它是对邻舍的仇恨和由此产生的强烈报复欲，以残忍为乐。这些就是自我之爱的内在特征。它的外在特征是与自己相比对他人的蔑视，以及对那些处于属灵良善之人的厌恶。它的这些外在特征有时还伴随着明显的优越感或傲慢，有时则没有。因为以这种方式仇恨邻舍的人内在唯独爱自己，并且只爱他视之为与自己构成一体的那些人；因此，他唯独为了自己的目的而在自己里面爱他们，在他们里面爱自己。
这就是那些“犹大”在反面意义上所代表之人的品质。犹太民族从一开始就陷入这种爱，因为他们将全世界所有人都看作是最卑贱的奴隶，与自己相比一文不值，还仇恨他们。更重要的是，当自我之爱和尘世之爱没有将他们联结起来时，他们甚至以同样的仇恨迫害他们的同伴和兄弟。这种秉性仍留在这个民族当中，只是他们现在勉强住在异国他乡，故将其隐藏起来。
Potts(1905-1910) 4750
4750. And Judah said unto his brethren. That this signifies the depraved in the church who are against whatever is good, is evident from the representation of Judah, as being in a good sense the good of celestial love (n. 3654, 3881), but in the opposite sense to be against all good whatever (of which hereafter); and from the signification of his "brethren," as being those in the church who are in faith separate. That by Judah are here represented those who are against all good whatever, is because in a good sense they who are in the good of celestial love are represented in the Word by him. Celestial love is love to the Lord and the derivative love toward the neighbor. They who are in this love are most closely conjoined with the Lord, and are therefore in the inmost heaven, where they are in a state of innocence, from which they appear to the rest as little children, and wholly as loves in form. Others are not able to go near them, and therefore when they are sent to others, they are encompassed by other angels, by whom the sphere of their love is tempered, which would otherwise throw into a swoon those to whom they are sent; for the sphere of their love penetrates even to the marrows. [2] As this love or this good of love which is called celestial is represented by Judah in a good sense, so in the opposite sense is represented by him that which is contrary to celestial good, and thus contrary to all good whatever. Most things in the Word have a twofold sense, namely, a good sense and its opposite. From the good sense the quality of the opposite one is known; for whatever is contained in the opposite sense is diametrically opposed to what is contained in the good sense. [3] The goods of love are in general two - the good of celestial love, and the good of spiritual love. Diametrically opposed to the good of celestial love, is the evil of the love of self; and diametrically opposed to the good of spiritual love, is the evil of the love of the world. They who are in the evil of the love of self are against all good whatever; but not so much so they who are in the evil of the love of the world. In the Word, by Judah in the opposite sense are represented those who are in the love of self; and by Israel they who are in the love of the world. The reason of this is that by Judah was represented the Lord's celestial kingdom, and by Israel His spiritual kingdom. [4] The hells also are distinct according to these two loves. They who are in the love of self, being against all good whatever, are in the deepest and therefore the most grievous hell; but they who are in the love of the world, being not so much against all good whatever, are in hells not so deep, and therefore less grievous. [5] The evil of the love of self is not, as is generally thought, that external elation which is called pride; but it is hatred against the neighbor, and thence a burning desire for revenge, and delight in cruelty. These are the interiors of the love of self. Its exteriors are contempt for others in comparison with self, and an aversion to those who are in spiritual good, and this sometimes with manifest elation or pride, and sometimes without it; for one who holds the neighbor in such hatred, interiorly loves no one but himself and those whom he regards as making one with himself; thus he loves them in himself, and himself in them, for the sole end of self. [6] Such is the quality of those who are represented by Judah in the opposite sense. The Jewish nation had been in such love even from the first, for they had looked upon all in the whole world as the vilest slaves, and as worthless in comparison with themselves, and had also held them in hatred; and what is more, when the love of self and of the world had not mutually conjoined them, they persecuted even their associates and brothers with similar hatred. This disposition still remains with that nation; but because they now dwell in foreign lands on sufferance, they keep it concealed.
Elliott(1983-1999) 4750
4750. 'And Judah said to his brothers' means the corrupt within the Church who are opposed to all good whatever. This is clear from the representation of 'Judah' in the good sense as the good of celestial love, dealt with in 3654, 3881, but in the contrary sense as an opposition to all good whatever, dealt with below; and from the meaning of 'his brothers' as those in the Church who are adherents to faith separated from charity. The reason 'Judah' here represents those who are opposed to all good whatever is that in the good sense 'Judah' in the Word represents those who are governed by the good of celestial love. Celestial love consists in love to the Lord and from this in love towards the neighbour. Those governed by this love are the ones who are the most closely joined to the Lord and therefore they live in the inmost heaven, and in a state of innocence there. This being so, they are seen by all others as small children, and entirely as visual forms of love. No one else can go near them, and therefore when they are sent to others they are surrounded by other angels, through whom the sphere of love emanating from them is moderated. If not moderated this sphere would cause those to whom they have been sent to faint, for the sphere of their love penetrates even to one's marrow.
[2] Since this love, that is, this form of the good of love, which is called celestial, is represented in the good sense by 'Judah', he therefore represents in the contrary sense the kind of thing that is the opposite of celestial good, and so is opposed to any good whatever. Most things in the Word have two meanings - a good one, and another contrary to this. The good meaning they have enables one to see the nature of their contrary one, for things in the contrary sense are the direct opposite of whatever are meant in the good sense.
[3] Each form of the good of love falls in general into one of two categories - the good of celestial love and the good of spiritual love. The opposite of the good of celestial love is in the contrary sense the evil of self-love, and the opposite of the good of spiritual love is in the contrary sense the evil of love of the world. Those governed by the evil of self-love are opposed to all good whatever, but those governed by the evil of love of the world less so. In the Word 'Judah' in the contrary sense represents those who are governed by self- love, while 'Israel' in the contrary sense represents those who are governed by love of the world, the reason being that 'Judah' represented the Lord's celestial kingdom, and 'Israel' His spiritual kingdom.
[4] The hells too are distinguished in accordance with those two loves. Spirits governed by self-love, being opposed to all good whatever, are in the deepest and consequently the most dreadful hells, whereas those governed by love of the world, being less opposed to all good whatever, are in hells not quite so deep and consequently less dreadful ones.
[5] The evil of self-love is not, as people commonly regard it, the display of superiority which is called arrogance; rather, it is hatred against the neighbour and a resulting burning desire for revenge and a delight in cruelty. These are the more internal features of self-love. Its more external features are contempt for others in comparison with oneself and an aversion to those in whom spiritual good is present. These more external features of it are sometimes accompanied by a manifest display of superiority or arrogance, sometimes they are not. For anyone who hates his neighbour in that fashion loves solely himself inwardly, and only any others whom he regards to be at unity with him, so that they are part of him and he is part of them, solely for the sake of his own selfish ends.
[6] This is what those people are like whom 'Judah' represents in the contrary sense. The Jewish nation was governed by that kind of love right from the start, for it regarded all people throughout the world as the basest slaves, of no value at all compared with themselves, and it also hated them. What is more, when self-love and love of the world did not hold them together they persecuted even their companions and brethren with similar hatred. This disposition remains with that nation even now, but because they have to seek asylum in lands not their own they conceal it.
Latin(1748-1756) 4750
4750. `Et dixit Jehudah ad fratres suos': quod significet pravos in Ecclesia qui contra bonum quodcumque, constat a repraesentatione `Jehudae' quod in bono sensu sit bonum amoris caelestis, de qua n. 3654, 3881, in opposito autem sensu, contra bonum quodcumque, de qua sequitur; et a significatione `fratrum ejus' quod sint illi in Ecclesia qui in fide separata sunt. Quod per `Jehudam' hic repraesententur illi qui contra bonum quodcumque, est quia in bono sensu per `Jehudam' in Verbo repraesentantur illi qui in bono amoris caelestis sunt; amor caelestis est amor in Dominum et inde amor erga proximum; qui in illo amore sunt, conjunctissimi Domino sunt, ac ideo in intimo caelo ac ibi in statu innocentiae, ex quo apparent reliquis sicut infantes, et prorsus sicut amores in forma;ad illos non alii approximare possunt, quapropter cum ad alios mittuntur, tunc aliis angelis circumstipantur per quos temperatur sphaera amoris eorum, haec {1} alioquin ageret illos ad quos mittuntur, in deliquium, nam sphaera amoris eorum pertransit usque ad medullaria. [2] Quia hic amor seu hoc bonum amoris, quod vocatur caeleste, per `Jehudam' in bono sensu repraesentatur, ideo in opposito sensu per illum repraesentatur tale quod est contra bonum caeleste {2}, ita contra bonum quodcumque; pleraque in Verbo habent binum sensum, nempe sensum bonum et ei oppositum; ex sensu eorum bono cognoscitur qualis est sensus eorum oppositus, sunt enim quae in opposito, e diametro contra illud quod in bono. [3] Bona amoris sunt in genere bina, nempe bonum amoris caelestis et bonum amoris spiritualis; contra bonum amoris caelestis in opposito est malum amoris sui et contra bonum amoris spiritualis in opposito est malum amoris mundi; qui in malo amoris sui sunt, illi sunt contra bonum quodcumque, qui autem in malo amoris mundi, non ita; in Verbo per `Jehudam' in opposito sensu repraesentantur illi qui in amore sui (o)sunt, et {3} per `Israelem' in opposito sensu qui in amore mundi; causa est quia per `Jehudam' repraesentatum est regnum caeleste Domini, et per `Israelem' regnum spirituale Ipsius. [4] Inferna etiam distincta sunt secundum binos illos amores; qui in amore sui sunt, quia contra bonum quodcumque, in profundissimis et inde in gravissimis infernis sunt; at qui in amore mundi, quia non ita sunt contra bonum quodcumque, in infernis non ita profundis sunt, et inde in minus gravibus. [5] Malum amoris sui non est, sicut vulgo apparet, elatio externa quae superbia vocatur, sed est odium contra proximum, et inde fragrans cupido vindictae, (c)ac jucundum crudelitatis; haec sunt interiore amoris sui; exteriora ejus sunt contemptus aliorum prae se et aversatio illorum qui in bono spirituali sunt, et hoc quandoque cum (o)manifesta elatione seu superbia, et quandoque absque illa; qui enim tali odio habet proximum, is interius se solum amat, et solummodo alios quos spectat ut unum cum se, ita illos in se et se in illis, propter solum finem sui. [6] Tales sunt qui per `Jehudam' in opposito sensu repraesentantur; etiam Judaica gens in tali amore fuerat usque a primis temporibus, omnes enim in universo terrarum orbe sicut {4} vilissimos servos ac sicut {4} nihili respective ad se spectaverat, (o)etiam odio habuerat, et quod magis, quando non amor sui et amor mundi conjunxerat eos mutuo, etiam socios et fratres simili odio persecuti sunt; hoc adhuc manet {5} apud gentem illam, sed quia in alienis terris sunt precario, animum illum recondunt. @1 i enim$ @2 amoris caelestis$ @3 at$ @4 ut$ @5 remanet$