64、这就是圣言的内义，是圣言真实而纯正的生命，这内义根本没有在字义中显露出来。但隐藏在里面的奥秘如此之多，以至于数本书卷都不足以把它们都解释出来。我在此只阐述了极少数，以证明所论述的主题是重生，这重生从外在人行进到内在人。这就是天使在圣言中所感知到的。他们对文字内容一无所知，甚至不知道一个词的最接近或最明显的含义，更不知道各个地区，城市，河流和人物的名字，而这些名字却经常出现在圣言的历史和预言部分中。他们只对这些词和名字所表示的事物有一个概念。如伊甸园中的亚当，他们理解为上古教会，然而不是该教会本身，而是它对主的信。挪亚，他们理解为仍留在上古教会的后代当中，并一直持续到亚伯兰时代的教会。他们永远不会把亚伯拉罕理解为一个人，而是理解为他所代表的得救之信；诸如此类。因此，他们在圣言中看到的是与词语和名字完全无关的属灵和属天事物。
New Century Edition
Cooper(2008,2013)
[NCE]64. THIS, then, is the Word's inner meaning, the true and genuine life in it, which does not reveal itself at all in the literal meaning. But the number of secrets hidden within is so large that volumes would fail to unfold all of them. I have offered just a few, of a type confirming that regeneration is the theme and that it progresses from outer to inner self.
That is what angels see in the Word. They know nothing whatever of the literal contents, or the most obvious meaning of even one word, still less the names of different lands, cities, rivers, and people that come up so frequently in the narrative and prophetic parts.{*1} All they picture are the things those words and names symbolize. Adam in paradise, for instance, brings the earliest church to their minds — and not even the church itself but its belief in the Lord. Noah brings up the picture of that church's remnant among its successors, lasting up to Abram's time. Abraham{*2} never makes them think of a man who lived long ago but of a saving faith, which he represented. And so on. In sum, they see spiritual and heavenly realities in the Word, completely separate from the words and names.
Footnotes:
{*1} By the narrative parts, Swedenborg means the five books of the Pentateuch (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), as well as Joshua, Judges, the two books of Samuel, and the two books of Kings. By the prophetic parts he means Psalms and the major and minor prophets. See 66 and, for an even more detailed listing, 2606. [LHC]
{*2} Abraham and the Abram just mentioned are the same man (see Genesis 17:5). When Swedenborg speaks in the previous sentence about the earliest church's successors, he is talking about various phases of the ancient church, represented by the descendants of Noah listed in Genesis 10 and 11; see 1130, 1279-1282. Abram is a transitional figure, representing the final, effete stages of the ancient church and the beginning of its own successor, the "representative church," or Jewish religion; see 1282, 1361, 1375. Because Abram is that figure's name at the point in his life when he represents the transition, Swedenborg so names him. The reason for the shift to the name Abraham immediately afterward, in a more general statement about angelic views on the man, is probably that this is the name by which he is more commonly known. [LHC, SS]
Potts(1905-1910) 64
64. This then is the internal sense of the Word, its veriest life, which does not at all appear from the sense of the letter. But so many are its arcana that volumes would not suffice for the unfolding of them. A very few only are here set forth, and those such as may confirm the fact that regeneration is here treated of, and that this proceeds from the external man to the internal. It is thus that the angels perceive the Word. They know nothing at all of what is in the letter, not even the proximate meaning of a single word; still less do they know the names of the countries, cities, rivers, and persons, that occur so frequently in the historical and prophetical parts of the Word. They have an idea only of the things signified by the words and the names. Thus by Adam in paradise they perceive the Most Ancient Church, yet not that church, but the faith in the Lord of that church. By Noah they perceive the church that remained with the descendants of the Most Ancient Church, and that continued to the time of Abram. By Abraham they by no means perceive that individual, but a saving faith, which he represented; and so on. Thus they perceive spiritual and celestial things entirely apart from the words and names.
Elliott(1983-1999) 64
64. This, then, is the internal sense of the Word, its very life, which is nowhere discernible from the sense of the letter. Yet so many are the arcana that several volumes would not be sufficient to explain them all. Here only a very few have been stated, such as may serve to confirm that the subject here is regeneration and that this starts with the external man and moves on to the internal. This is how angels perceive the Word. They know absolutely nothing of what belongs to the letter. They come nowhere near knowing the meaning of one single expression, let alone the names of the lands, cities, rivers, and persons which occur so frequently in historical and prophetical sections. They have a concept only of the things meant by expressions and names. By Adam in Paradise, for example, they Perceive the Most Ancient Church, yet not the Church but that Church's faith in the Lord; by Noah the Church surviving among its descendants, and which lasted down to the time of Abram; by Abraham they in no way perceive the historical character but a saving faith, which he represented; and so on. Angels in this manner perceive matters of a spiritual and celestial nature totally detached from expressions and names.
Latin(1748-1756) 64
64. Hic nunc est sensus Verbi internus, ipsissima illius vita quae nusquam patet ex sensu litterae; sed arcana tam multa sunt ut non sufficerent volumina pro illis explicandis; hic modo paucissima sunt dicta, et talia quae confirmare possint, quod de regeneratione hic agatur et quod illa procedat ab externo homine ad internum: ita angeli percipiunt Verbum; illi prorsus nihil sciunt quid est litterae, nequidem unam vocem quid proxime significat, minus adhuc nomina terrarum, urbium, fluviorum, personarum, quae toties in historicis et propheticis occurrant; solum habent ideam rerum significatarum per voces et per nomina; ut per Adamum in Paradiso percipiunt Antiquissima in Ecclesiam, et nec Ecclesiam, sed Antiquissimae Ecclesiae fidem in Dominum; per Noahum, Ecclesiam remanentem apud posteros et continuatam ad Abrami tempus; per Abrahamum nusquam eum qui vixit, sed fidem salvificam, quam repraesentavit; et sic porro; ita res spirituales et caelestes abstracte prorsus a vocibus et nominibus.