709、此处用“耶和华”这个名，是因为现在的主题是仁。在前一章，从第9节到末尾，经上都是说“神”，而非“耶和华”，因为那里论述的主题是“挪亚”，或被称为“挪亚”的教会成员在理解力事物方面的预备，这些事物属于信。而此处论述的主题是他在意愿事物方面的预备，这些事物属于爱。当论述的主题是理解力的事物，或信之真理时，经上就用“神”这个名；但当论述的主题是意愿的事物，或爱之良善时，经上则用“耶和华”这个名。因为构成教会的，不是理解力或信的事物，而是属于爱的意愿的事物。耶和华存在于爱和仁，而非信里面，除非这信是爱或仁之信。这也是为何在圣言中，信被比作“夜”，爱被比作“昼”；如在创世记第一章，论到“（两个）大光”，经上说表示爱的“大光”或日管昼，而表示信的“小光”或月管夜（创世记1:14，16）。在先知书也一样（如耶利米书31:35；33:20；诗篇136:8，9；启示录8:12）。
New Century Edition
Cooper(2008,2013)
[NCE]709. The name Jehovah is used because the topic under consideration is charity.{*1} In the last chapter, from verse 9 to the end, the name used is not Jehovah but God, because the subject there was the preparation of "Noah" — in other words, the people of the church called Noah — in respect to their intellectual possessions, which have to do with faith.{*2} Here, however, the subject is their preparation as to the contents of the will, which are a matter of love. When ideas in the intellect are under consideration, or in other words, the truth that faith discloses, the name God is used. When the intent of the will is under consideration, or in other words, the good effects of love, the name Jehovah is used. It is not the concerns of the intellect or matters of faith that constitute religion, you see, but the concerns of the will or matters of love. Jehovah is present in our love and charity, not in our faith, unless our faith is a result of love or charity. For this reason the Word compares faith to the night but love to the day. Genesis 1 is an example, where in talking about the great lights it says that the greater light — the sun, symbolizing love — rules by day and the smaller one — the moon, symbolizing faith — rules by night (Genesis 1:14, 16).{*3} Something similar occurs in the prophets, in Jeremiah 31:35; 33:20; Psalms 136:8-9; and in the Book of Revelation 8:12.
Footnotes:
{*1} This passage is reminiscent of Kabbalistic teachings that the names of God reflect different aspects of the divine nature. The name יהוה (YHVH), "Yahweh" or "Jehovah," is associated with the merciful aspect of the divine; אֱלֹהִים ('ĕlōhîm), "God," with the severe aspect (Gikatilla 1994, 248). Here Swedenborg associates Jehovah with charity, Elohim with faith. [RS]
{*2} For a summary of changes preparatory to rebirth in the people called "Noah," see 600-604, 608-609. [LHC]
{*3} For a discussion of these verses, see 30-36 above. [RS]
Potts(1905-1910) 709
709. The name "Jehovah" is here used because the subject now treated of is charity. In the preceding chapter, from the ninth verse to the end it is not said "Jehovah" but "God" for the reason that the subject there treated of is the preparation of "Noah" (that is, of the man of the church called "Noah") as to the things of his understanding, which relate to faith; whereas the subject here treated of is his preparation as to the things of the will, which are of love. When the things of the understanding, or the truths of faith, are the subject treated of, the name "God" is used, but when the things of the will, or the goods of love are treated of, the name "Jehovah" is used. For the things of the understanding, or of faith, do not constitute the church, but the things of the will, which are of love. Jehovah is in love and charity and not in faith unless it is a faith of love or of charity. And therefore in the Word faith is compared to "night" and love to "day"; as in the first chapter of Genesis, where the "great lights" are spoken of, it is said that the "greater light" or the sun, which signifies love, should rule the day, and the "lesser light" or the moon, which signifies faith, should rule the night (Gen. 1:14, 16); and it is the same in the Prophets (Jer. 31:35; 33:20; Ps. 136:8, 9; Rev. 8:12).
Elliott(1983-1999) 709
709. The name Jehovah is used because now the subject is charity. From verse 9 to the end of the previous chapter Jehovah is not used but God, the reason being that there the subject is the preparation of Noah, or the member of the Church called Noah, as regards things of his understanding, which are matters of faith. Here however it is the preparation of him as regards the things of his will, which are matters of love. When the subject is the things of the understanding, that is, the truths of faith, the name God is used, but when it is those of the will, that is, goods stemming from love, Jehovah is used. For it is not things of the understanding, that is, of faith, that constitute the Church but those of the will which are matters of love. Jehovah is present within love and charity, but not within faith except faith that inheres in love or charity. This also is why in the Word faith is compared to the night, but love to the daytime, as in Genesis 1 where the great lights are mentioned; the greater light, which is the sun and means love, has dominion over the day, while the lesser light, which is the moon and means faith, has dominion over the night, Gen 1:14, 16. Similarly in the Prophets, Jer 31:35; 33:20; Ps 136:8, 9; also Rev 8:12.
Latin(1748-1756) 709
709. 'Jehovah' dicitur quia nunc agitur de charitate: in praecedente capite a vers. 9 ad fin., non dicitur Jehovah, sed Deus, ex causa quod ibi agatur de praeparatione Noahi, seu hominis Ecclesiae quae Noahus vocatur, quoad ejus intellectualia quae sunt fidei; hic autem de praeparatione ejus quoad voluntaria quae sunt amoris; cum de intellectualibus seu veris fidei, dicitur 'Deus,' cum de voluntariis seu bonis amoris, dicitur 'Jehovah'; intellectualia enim seu quae sunt fidei non constituunt Ecclesiam, sed voluntaria quae sunt amoris; Jehovah in amore et charitate est, non autem in fide nisi sit fides amoris seu charitatis; quare etiam in Verbo fides comparatur nocti, sed amor diei, sicut in primo capite Geneseos, ubi de luminaribus magnis actum, quod 'luminare magnum seu sol,' qui significat amorem, dominetur die, et 'luminare minus seu luna,' quae significat fidem, quod dominetur nocte, Gen. i 14, 16; similiter apud Prophetas; Jer. xxxi 35; xxxiii 20; Ps. cxxxvi 9 [A.V. 8]; tum Apoc. viii 12.