49、创世记1:26.神说，我们要照着我们的形像，按着我们的样式造人；他们要管理海里的鱼、空中的鸟、牲畜和全地，并爬在地上的一切爬行物。
在上古教会，主面对面向教会成员说话，并显现为一个人。对此，有许多东西可以讲述，只是时候未到。因此，他们不称任何人为“人”，唯独称主和属于主的东西为“人”。他们甚至不称自己为“人”，只称自己里面他们所感知到的、从主所获得的那些事物，如一切爱之良善和一切信之真理为人。他们说这些事物才是“人”，因为它们是主的。
故在先知书，“人”和“人子”在至高意义上表示主，在内义上表示智慧和聪明，因而表示每一个重生之人。如耶利米书：
我观看地，看，地空虚混沌。我观看天，天也无光。我观看，看哪，无人！空中的飞鸟也都逃掉。（耶利米书4:23，25）
在以赛亚书，“人”在内义上表示一个重生之人，在至高意义上表示作为一个人的主自己：
耶和华以色列的圣者，就是形成他的，如此说，我造地，又造人在地上；我亲手铺张诸天，又命定了天上的万象或众军。（以赛亚书45:11-12）
因此，主向众先知显现为一个人，如以西结书：
穹苍之上有宝座的形像，仿佛蓝宝石的样子，在宝座形像以上有一个形像，仿佛人的样子在它上头。（以西结书1:26）
但以理所看见的那一位被称为“人子”，或也可说人：
我观看，看哪，有一位像人子的，驾着天云而来，来到亘古常在者面前，他们把祂引近祂面前；有权柄、荣耀和国度赐给祂，使各民、各族和各语言的人都侍奉祂。祂的权柄是永远的权柄，不能废去，祂的国必不毁灭。（但以理书7:13-14）
主也常自称为“人子”或人，并如在但以理书中那样，预言祂将在荣耀中降临：
他们要看见人子，有能力，有大荣耀，驾着天上的云降临。（马太福音24:30）
“天上的云”是指圣言的字义，“能力和 大荣耀”是指圣言的内义。内义在一切事物上，无论总体还是细节，都只专注于主及其国度，并由此包含能力和荣耀。
New Century Edition
Cooper(2008,2013)
[NCE]49. Genesis 1:26. And God said, "Let us make a human in our image, after our likeness; and these will rule over the fish of the sea and over the bird in the heavens, and over the beast, and over all the earth, and over every creeping animal that creeps on the earth."
To members of the earliest church, whom the Lord addressed face to face, he appeared as a human being. (Many things could be told about these people, but this is not the right time.){*1} As a consequence, they used the term human for none but him, or for his qualities. They did not even call themselves human, excepting whatever they could tell he gave them, such as all the good embraced by love and all the truth espoused by faith. These traits they described as human, because they were the Lord's.
[2] As a consequence, the terms human being and son of humankind{*2} in the prophets have the Lord as their highest meaning. At a lower but still internal level, the meaning is wisdom and understanding and accordingly everyone who has been reborn. An example from Jeremiah:
I looked at the earth, and there — void and emptiness; and to the heavens, and there — no light in them! I looked, and there — not a human! And all the birds of the heavens had fled. (Jeremiah 4:23, 25)
At the inner level, the following passage in Isaiah uses a human being to mean one reborn, and on the highest level the Lord himself, as an exemplar:
This is what Jehovah, the Holy One of Israel and its fashioner, has said: "I made the earth, and the human being on it I created. My hands stretched out the heavens, and to their whole army{*3} I gave commands." (Isaiah 45:11-12, 13)
[3] For this reason, the prophets saw the Lord as a human being. Ezekiel was one who did:
Above the expanse was a seeming appearance of sapphire stone, like a throne, and on the likeness of a throne was what looked like the appearance of a person on it, high above. (Ezekiel 1:26)
When Daniel saw the Lord, he called him "Son of Humankind," or human being, which is the same thing:
I looked, and there! In the clouds of the sky, it was as if the Son of Humankind was coming. And he came to the Ancient One, and they brought him before [the Ancient One]. And he was given power to rule, and glory, and kingship; and all peoples, nations, and tongues will serve him. His ruling power is eternal, a power that will not pass away, and his kingship one that will not perish. (Daniel 7:13-14)
[4] In fact, the Lord often calls himself Son of Humankind,{*4} or human; echoing the prophecy in Daniel that he will come in glory, he says:
They will see the Son of Humankind coming in the clouds of the sky with strength and glory. (Matthew 24:27, 30)
"The clouds of the heavens" (or sky) is what the literal meaning of the Word is called. "Strength and glory" are terms for the Word's inner meaning, which at each and every point focuses exclusively on the Lord and his kingdom. This focus is what gives the inner meaning strength and glory.
Footnotes:
{*1} One significant later passage discussing the people of the earliest church is 1114-1129. [LHC]
{*2} On the term "son of humankind," see note 1 in 39. [JSR]
{*3} On the stars and other heavenly bodies as an "army," see note 1 in 73. [LHC]
{*4} Aside from the passages in Matthew that Swedenborg cites just below in the text, passages in which Christ refers to himself as the Son of Humankind include Matthew 8:20; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27-28; 17:9, 12, 22; 18:11; 19:28; 20:18, 28; 24:37, 39, 44; 25:13, 31; 26:2, 24, 45, 64; Mark 2:10, 28; 8:38; 9:12, 31; 10:33, 45; 13:26; 14:21, 41, 62; Luke 5:24; 6:5, 22; 7:34; 9:22, 26, 44, 56, 58; 11:30; 12:8, 10, 40; 17:22, 24, 26, 30; 18:8, 31; 19:10; 21:27, 36; 22:22, 48, 69; John 1:51; 3:13-14; 5:27; 6:27, 53, 62; 8:28; 12:23; 13:31. [SS]
Potts(1905-1910) 49
49. Verse 26. And God said, Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the heavens, and over the beast, and over all the earth, and over every creeping thing that creepeth upon the earth. In the Most Ancient Church, with the members of which the Lord conversed face to face, the Lord appeared as a Man; concerning which much might be related, but the time has not yet arrived. On this account they called no one "man" but the Lord Himself, and the things which were of Him; neither did they call themselves "men" but only those things in themselves-as all the good of love and all the truth of faith-which they perceived they had from the Lord. These they said were "of man" because they were of the Lord. [2] Hence in the Prophets, by "man" and the "Son of man" in the supreme sense, is meant the Lord; and in the internal sense, wisdom and intelligence; thus everyone who is regenerate. As in Jeremiah:
I beheld the earth, and lo, it was void and emptiness, and the heavens, and they had no light. I beheld and lo there was no man, and all the birds of the heavens were fled (Jer. 4:23, 25). In Isaiah, where, in the internal sense, by "man", is meant a regenerate person, and in the supreme sense, the Lord himself, as the One Man:
Thus saith Jehovah the Holy One of Israel, and his Former, I have made the earth, and created man upon it; I, even My hands have stretched out the heavens, and all their army have I commanded (Isa. 45:11-12). [3] The Lord therefore appeared to the prophets as a man, as in Ezekiel:
Above the expanse, as the appearance of a sapphire stone, the likeness of a throne, and upon the likeness of the throne was the likeness as the appearance of a man above upon it (Ezek. 1:26). And when seen by Daniel He was called the "Son of man" that is, the man, which is the same thing: I saw, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought Him near before Him; and there was given Him dominion, and glory, and a kingdom, that all people, and nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed (Dan. 7:13-14). [4] The Lord also frequently calls Himself the "Son of man" that is, the man, and, as in Daniel, foretells His coming in glory:
Then shall they see the Son of man coming in the clouds of heaven with power and great glory (Matt. 24:30). The "clouds of heaven" are the literal sense of the Word; "power and great glory" are the internal sense of the Word, which in all things both in general and in particular has reference solely to the Lord and His kingdom; and it is from this that the internal sense derives its power and glory.
Elliott(1983-1999) 49
49. Verse 26 And God said, Let Us make man in Our image, according to Our likeness; and they will have dominion over the fish of the sea, and over the birds of the air,a and over the beasts, and over all the earth, and over every creeping thing that creeps on the earth. To people in the Most Ancient Church with whom the Lord spoke face to face, the Lord appeared as Man. (Much can be told about those people, but this is not the time to do so.) For this reason they called nobody man except the Lord and whatever may have been His. They did not even call themselves man, but only the things which they perceived that they had from the Lord, such as every good stemming from love and every truth of faith. These things were said to be human because they were the Lord's.
[2] In the Prophets therefore, in the highest sense, 'man' and 'son of man' are used to mean the Lord. In the internal sense they are used to mean wisdom and intelligence, and so everyone who is regenerate, as in Jeremiah,
I looked to the earth, and behold, a void and an emptiness, and towards the heavens, and behold, they had no light. I looked, and behold there was no man; and all the birds of the aira had fled. Jer 4:23, 25.In Isaiah where in the internal sense 'man' means a regenerate person, the Lord Himself as the One Man is meant in the highest sense, Thus said Jehovah, the Holy One of Israel, and He who formed him, It was I that made the earth and it was I that created man upon it; My hands stretched out the heavens, and I commanded all their host. Isa 45:11-13
[3] The Lord was therefore seen by the Prophets as Man, for example by Ezekiel,
Above the firmament in appearance like a sapphire stone there was the likeness of a throne, and above the likeness of a throne, there was a likeness, as the appearance of a Man upon it above. Ezek 1:26.
And the One whom Daniel saw was called 'a Son of Man', or what amounts to the same, Man,
I looked, and behold, with the clouds of heaven One like the Son of Man was coming; and He came even to the Ancient of Days, and they brought Him near before Him. And to Him was given dominion and glory and kingdom; and all peoples, nations, and languages will serve Him. His dominion is the dominion of an age, which will not pass away, and His kingdom one that will not perish. Dan 7:13-14.
[4] Moreover the Lord quite often calls Himself the Son of Man or Man, and, as is done in Daniel, foretells His entry into glory,
They will see the Son of Man coming on the clouds of heaven with power and glory. Matt 24:23, 30.The literal sense of the Word is called 'the clouds of heaven', its internal sense 'power and glory'. The internal sense, in every single detail, focuses exclusively on the Lord and His kingdom. Consequently it is the spiritual sense which contains power and glory.
Latin(1748-1756) 49
49. Vers. 26. Et dixit Deus, Faciamus hominem in imaginem Nostram, secundum similitudinem Nostram; et dominabuntur in pisces maris, et in avem caelorum, et in bestiam, et in omnem terram, et in omne reptans, quod reptat super terra. In Antiquissima Ecclesia cum quibus Dominus locutus ore ad os, apparuit Dominus sicut Homo, de quibus multa referri potest sed nondum est tempus; ideo nullum appellabant 'hominem' quam Ipsum et quae Ipsius essent; nec semet nisi solum illa quae perceperunt habuisse ex Domino, ut omne bonum amoris et verum fidei; haec dicebant hominis, quia Domini: apud Prophetas inde in supremo sensu per hominem et Filium Hominis intelligitur Dominus; et in sensu interno sapientia et intelligentia; inde omnis qui regeneratus, ut apud Jeremiam, Vidi terram, et ecce vacuitas et inanitas, et ad caelos, et ecce non lux eorum,...vidi et ecce non homo; et omnes aves caelorum aufugerunt, iv 23, 25:apud Esaiam, ubi in sensu interno per 'hominem' intelligitur regeneratus, in supremo, Ipse Dominus, sicut unus, Sic dixit jehovah, Sanctus Israelis, et Formator ejus,...Ego feci terram et hominem super ea creavi Ego; manus Meae extenderunt caelos, et omni exercitui eorum praecepi, xlv 11-13. Dominus ideo prophetis visus Homo, ut Ezechieli, Super expansum sicut aspectus lapidis sapphiri, similitudo solii, et super similitudine solii, similitudo sicut aspectus Hominis super illo superius, i 26:
et Danieli visus, dictus Filius Hominis, seu Homo, quod idem est, Vidi, et ecce cum nubibus caeli, sicut Filius Hominis veniens erat, et usque ad Antiquum dierum pervenit, et ante Illum appropinquare fecerunt Ipsum, et Ipsi datum est dominium, et gloria, et regnum; et omnes populi, gentes et linguae Ipsi servient; dominium Ipsius, dominium saeculi, quod non transibit, et regnum Ipsius, quod non peribit, vii 13, 14:
Dominus etiam se saepius vocat Filium Hominis seu Hominem, et sicut apud Danielem de adventu Sui in gloriam praedicit, Videbunt Filium Hominis venientem in nubibus caeli cum virtute et gloria, Matth. xxiv 23, 30;
'nubes caelorum' vocatur sensus litteralis Verbi; 'virtus et gloria' sensus Verbi internus, qui unice spectat Dominum, et Ipsius regnum, in omnibus et singulis; in quo sensu inde virtus et gloria.