6571.“从前你们的意思是要害我”表疏远的事物所意图的，无非是邪恶。这从雅各儿子们的代表和“意思是害我”的含义清楚可知：雅各的儿子们，即此处的“你们”，是指疏远真理和良善的事物（参看6557节），因为当思想害约瑟时，他们就代表疏远的事物；“意思是害我”是指意图邪恶，因为针对某人所思想的邪恶就是所意图的邪恶。由于已疏远的事物不能意图良善，所以说他们所意图的，无非是邪恶。此中情形是这样：疏远良善与真理的人所意图的，无非是邪恶，因为他无法意图良善；凡他所意图的，都在他里面掌权，因而存在于他的一切思维和他的每一个最小细节中。事实上，意图或目的才是人的真实生命，因为目的是他的爱，而爱是他的生命。更重要的是，一个人的本性与他所关注的目的完全一样；这目的也是他在天堂之光中的形像。或许令你惊讶的是，他的形像总体上如何，他意愿的最小事物的形像就如何。这意味着整个人完全就是其目的的样式。
由此可见，本身为一个邪恶目的的人绝无可能在那些为良善目的的人中间；也就是说，在地狱里的人绝无可能在天堂；因为这些目的彼此冲突，良善的目的会占上风，因为它们来自神性。由此也可以看出，那些以为人人都能单单通过怜悯获准进入天堂的人想的是不正确的。一个本身为一个邪恶目的的人若真的进入天堂，就会发现他像一个垂死挣扎、极其痛苦的人那样难以存活；此外，在天堂之光中，他看上去就像一个魔鬼。由此明显可知，那些疏远真理与良善的人只能思想邪恶；并且这邪恶就存在于他们思维和意愿的最小细节中，这一事实从这类灵人远远发出的气场很明显地看出来，因为从该气场就能发觉他们的性质；这个气场可以说就是从他们生命的每个细节显现出来的属灵蒸气。
Potts(1905-1910) 6571
6571. And you thought evil upon me. That this signifies that the things alienated intend nothing but evil, is evident from the representation of the sons of Jacob, who here are "you," as being things alienated from truth and good (see n. 6557), for when they thought evil against Joseph, they then represented things alienated; and from the signification of "thinking evil upon me" as being to intend evil; for the evil which is thought against anyone is intended; and as things alienated cannot intend good, it is therefore said that they intend nothing but evil. The case herein is this. The man who has been alienated from good and truth intends nothing but evil, because he cannot intend good; and what he intends, reigns with him, and therefore is in all his thoughts, and in every least detail of him; for the intention or end is the veriest life of man, the end being his love, and the love being his life. And what is more, a man is exactly such as is the end with him, and such also is his image in the light of heaven; and-this may surprise you-such as is his image in general, such is the image of the least things of his will. Thus the whole man is such as his end is. [2] From this it is evident that the man who is an evil end cannot possibly be among those who are good ends; thus he who is in hell cannot possibly be in heaven; for the ends conflict, and the good ends prevail, because they are from the Divine. Hence also it is evident that they do not think truly who believe that everyone can be admitted into heaven from mercy alone; for if one who is an evil end comes into heaven, his life labors as with one who lies in the death agony, and he is direfully tortured; besides that in the light of heaven he appears as a devil. Hence it is evident that they who have been alienated from truth and good can think nothing but evil; and that this evil is in the least things of their thought and will is very manifest from the sphere which from afar exhales from such spirits, for their quality is thereby perceived. This sphere is like a spiritual evaporation from every detail of the life.
Elliott(1983-1999) 6571
6571. 'And you thought evil against me' means that the things which have become alienated intend nothing but evil. This is clear from the representation of the sons of Jacob, to whom 'you refers here, as the things which have become alienated from truth and good, dealt with above in 6557, for when the brothers contemplated evil against Joseph they represented things which have become alienated; and from the meaning of 'thinking evil against me' as intending evil, for evil that is contemplated against someone is evil that is intended. And since things which have become alienated cannot intend what is good, it is therefore said that they intend nothing but evil. What is implied when it is said that the things which have become alienated from truth and good intend nothing but evil is this: A person who has become alienated from good and truth intends nothing but evil, since he cannot intend good; and what he intends reigns in him and is therefore present in all his thoughts, and in every smallest part of his being. For that which is a person's intention or end in view constitutes his actual life, that end in view being his love, and that love his life. What is more, a person's essential character is exactly like the end he holds in view; and the image of him seen in the light of heaven is also exactly like it. And what will perhaps astonish you, as is the image that he presents overall, so is the image presented in every smallest feature of his will. This means that a person is wholly and completely identifiable with his end in view.
[2] From this it may be seen that a person who is in himself an evil end cannot possibly be among those who are good ends, that is, one who is in hell cannot possibly be in heaven; for these ends conflict with each other, though the good ends triumph because they are from the Divine. From this it may also be seen that those people do not think correctly who believe that anyone at all can be admitted into heaven solely through an act of mercy. If one who is in himself an evil end comes into heaven, he finds it difficult to stay alive, like one in mortal agony, and is grievously tormented, quite apart from the fact that he looks like a devil there in the light of heaven. From this it is evident that those who have become alienated from truth and good cannot help contemplating what is evil. This is so in the smallest details of their thought and will, as is plainly evident from the sphere that emanates from people like this when a long way off. For one detects from that sphere what they are like; that sphere is so to speak a spiritual vapour appearing out of every detail of their life.
Latin(1748-1756) 6571
6571. `Et vos cogitastis super me malum': quod significet quod quae abalienata nihil nisi malum intendant, constat ex repraesentatione `filiorum Jacobi' qui hic sunt `vos', quod sint abalienata a vero et bono, de qua supra n. 6557; cum enim malum cogitarunt contra Josephum, tunc repraesentabant abalienata; ex significatione `cogitare super me malum' quod sit {1}malum intendere, nam malum quod cogitatur contra aliquem, hoc intenditur; et quia abalienata non possunt intendere bonum, ideo dicitur quod nihil nisi malum intendant. Cum hoc quod abalienata a vero et bono nihil nisi malum intendant, ita se habet: homo qui abalienatus est a bono et vero, nihil nisi malum intendit, nam bonum non potest; et quod intendit, hoc regnat apud illum, ac ideo inest omnibus ejus cogitationibus, et quoque minimis ejus, nam intentio seu finis est ipsissima vita hominis, est enim finis amor ejus, et amor est vita; et quod magis, homo est prorsus qualis est finis apud illum, et quoque (t)ejus effigies est talis in luce caeli; et quod forte miraberis, qualis est effigies ejus in communi, talis est effigies minimorum ejus voluntatis; [2] ita homo totus quantus est finis suus; inde constare potest quod homo qui {2}est finis malus, nequaquam possit esse inter illos qui {3}sunt fines boni, {4}ita qui in inferno, nequaquam in caelo; fines enim confligunt, et fines boni vincunt quia a Divino; exinde etiam constare potest quod non vere cogitent, qui credunt in caelum posse intromitti unumquemvis {5} ex sola misericordia; si enim qui finis malus est, in caelum venit, laborat vita ejus sicut qui in agone mortis jacet, et dire cruciatur, praeter quod in luce caeli {6}ibi appareat ut diabolus; (m)inde patet quod qui abalienati sunt a (t)vero et bono, non possint nisi quam malum cogitare; et quod hoc sit in minimis eorum cogitationis et {7} voluntatis, {8}manifeste patet (c)ex sphaera quae {9}exhalatur ex talibus e longinquo, percipitur {10}enim ex illa quales sunt, sphaera illa est sicut evaporatio spiritualis e singulis vitae {11}.(n) @1 illud$ @2 after malus$ @3 after boni$ @4 hoc est$ @5 i qualescunque fines ejus vitae fuerant, hoc$ @6 appareat qualis est, et si tunc repraesentaretur ei imago sua, horreret semet$ @7 i quoque$ @8 i hoc$ @9 exhalat ab eo$ @10 inde qualis est, et$ @11 i ejus$