8311.“万民听见”表各处所有陷入邪恶所生的虚假之人。这从“万民”的含义清楚可知，“万民”是指那些处于源于良善的真理之人，在反面意义上表示那些陷入邪恶所生的虚假之人（参看1259，1260，3295，3581，4619节）。之所以说“邪恶所生的虚假”，是为了将这些人与那些虽陷入虚假，然而却处于良善的人区分开来。那些陷入虚假，同时却处于良善的人就包括教会内那些陷入异端，但过着良善生活的人，以及教会外凡处于良善的人。这些人身上的虚假不是诅咒，除非它们是反对良善、摧毁良善的实际生活的那种虚假。然而，不反对良善的虚假本质上的确是虚假；但就生活的良善而言，当不反对良善时，它们几乎脱去了虚假的品质，这是通过它们应用于良善而实现的。因为这类虚假既能应用于良善，也能应用于邪恶。它们若应用于良善，会变得温和；若应用于邪恶，则变得刚硬；因为和真理能应用于邪恶一样，虚假也能应用于良善。所有真理，无一例外，都通过应用于邪恶而被歪曲。以唯信得救为例。这本质上是一个虚假，尤其在恶人当中，因为恶人认为仁之良善丝毫无助于救恩，从而将它排除在外。但这个虚假在那些过着良善生活的人当中变得温和，因为他们将其应用于良善，虽声称唯信得救，但这信若非与其果实共存，因而若非存在于良善所在的地方，就不是信。其它一切虚假都是这样。
接下来的经文都在论述那些沉浸于邪恶所生的虚假和虚假所带来的邪恶，并在主降世时被投入地狱的人。邪恶有很多种类，因此虚假也有很多种类，因为每种邪恶都有其依附于它的虚假。事实上，虚假是邪恶的产物，并作为邪恶的外在形式而存在，正如人的理解力是其意愿的外在形式。因为意愿通过理解力将自己带入光中，在那里赋予自己形状和形式，并通过内心形像来呈现自己，而这些内心形像则通过观念来呈现自己，这些观念又通过所说的话语来呈现自己。说这些事是为了叫人们知道，邪恶和所衍生的虚假有很多种类。首先，经上以“埃及人”之名来描述它们；现在，也就是在此处的这几节经文中，又以“非利士的居民”之名，以及“以东的族长”、“摩押的强者”、“迦南所有的居民”之名来描述；论及到他们，经上说，惊惶、战兢抓住他们，因为他们听见那些支持与仁分离之信，过着邪恶生活的人，就是“埃及人”所表示的那些人被投入地狱，并且他们将以同样的方式被投入地狱，好叫那些处于真理和良善的人能安然无恙地通过，并被引入天堂。这最后的事件由包含在这两节（16，17）中的话来表示：惊骇恐惧临到他们。耶和华啊，因你膀臂的巨大，他们如石头被砍掉，等候你的百姓过去，等候你所拥有的这百姓过去。你要将他们领进去，在你产业的山上栽植他们，就是你的住处。
Potts(1905-1910) 8311
8311. The peoples have heard. That this signifies all who are in falsity from evil everywhere, is evident from the signification of "peoples," as being those who are in truths from good, and in the opposite sense those who are in falsities from evil (see n. 1259, 1260, 3295, 3581, 4619). It is said "in falsities from evil," to distinguish them from those who are in falsities and yet in good. In falsities and at the same time in good are, within the church, those who are in heresies and in a life of good; and, without the church, all who are in good. But with these, falsities do not condemn, unless they are such falsities as are opposed to good, and destroy the very life of good. But the falsities which are not opposed to good are indeed in themselves falsities, but relatively to the good of life, to which they are not opposed, they almost put off the quality of falsity, which is done through application to good. For such falsities can be applied to good, and they can be applied to evil. If they are applied to good, they become mild; but if to evil, they become hard; for falsities can be applied to good equally as truths can be applied to evil, for all truths whatever are falsified through applications to evil. Take as an example that faith alone saves. In itself this is a falsity, especially with the evil, who thus shut out the good of charity as contributing nothing at all to salvation. But this falsity becomes mild with those who are in the good of life, for they apply it to good, saying that faith alone saves, but that it is not faith except together with its fruit, consequently except where good is. So in all other cases. [2] In what now follows, all those are treated of who had been in falsities from evil, and in evil from falsities, and who were cast into hell when the Lord came into the world. For there are very many kinds of evil, and consequently also of falsity, because every kind of evil has its falsity adjoined to it. For falsity is produced from evil, and is evil in form, just as the understanding with man is the form of his will; because the will shows itself in the light through what is of the understanding, and effigies and forms itself, and presents itself by means of images, and these by means of ideas, and these again by means of words. These things have been said that it may be known that there are many kinds of evil and of the derivative falsity. These were first described under the name of "the Egyptians;" and now in these verses under the name of "the inhabitants of Philistia," under the name of "the leaders of Edom," "the mighty ones of Moab," and "the inhabitants of Canaan," of all of whom it is said that consternation and terror had taken possession of them, because they had heard that those who were in faith separate from charity and in a life of evil, who were signified by "the Egyptians," had been cast into hell, and that they in like manner were to be cast down into hell, in order that those who were in truth and good might pass through safe and unhurt, and be brought to heaven. This last is signified by the words of the following verses (16, 17): "fright and dread are fallen upon them, in the greatness of Thine arm they shall be destroyed as a stone, until Thy people shall pass over, O Jehovah, until shall pass over this people which Thou hast taken possession of; Thou shall bring them in, and plant them in the mountain of Thine inheritance, the place of Thy dwelling."
Elliott(1983-1999) 8311
8311. 'The peoples heard' means all everywhere who were ruled by falsity arising from evil. This is clear from the meaning of 'the peoples' as those governed by truths springing from good, and in the contrary sense as those ruled by falsities arising from evil, dealt with in 1259, 1260, 3295, 3581, 4619. The expression 'falsities arising from evil' is used in order to distinguish such people from those who are subject to falsities and yet are governed by good. Those who are subject to falsities yet at the same time are governed by good include, within the Church, those who are subject to heretical ideas but lead a good life, and outside the Church all who are governed by good. Falsities with these people are not damning, unless they are the kind of falsities that are opposed to good and destructive of an actual life of good. Falsities however which are not opposed to good are, it is true, essentially falsities; but so far as goodness of life is concerned, when they are not opposed to it, they virtually shed the character of falsity. Their application to good causes them to do so; for such falsities can be applied to good or they can be applied to evil. If applied to good they become mild, but if applied to evil they become harsh; for falsities can be applied to good, just as much as truths can be to evil. All truths without exception are falsified when they are applied to evil. Take as an example the idea that faith alone saves. Essentially this is a falsity, in particular among evil people who rule out the good of charity because, they say, it contributes nothing whatever to salvation. But this falsity is mellowed among those who lead a life of good since they apply it to good, saying that faith alone saves, but that it is not faith unless it exists together with its fruit, consequently unless it exists where good does so. It is like this with all other falsities.
[2] The statements immediately following in these verses refer to all those who were steeped in falsities arising from evil, and in evil resulting from falsities, and who were cast into hell when the Lord came into the world. There are very many kinds of evil and therefore also of falsity; for every kind of evil has its own falsity attached to it. Falsity is a product of evil and exists as the outward form of it, in exactly the same way as a person's understanding is the outward form of his will. For the will brings itself to light through the understanding, giving shape and form to itself there; it presents itself by means of mental pictures, those mental pictures by means of ideas, and these ideas by means of spoken words. These matters have been stated in order that people may know that very many kinds of evil and therefore of falsity exist. First they have been described by 'the Egyptians'. Now, that is, in the verses at this point, they are described by 'the inhabitants of Philistia', 'the chiefs of Edom', 'the powerful ones of Moab', and 'the inhabitants of Canaan', of whom it says that dismay and terror seized them because of what they heard. That is, they heard that those who upheld faith separated from charity and led a life of evil, those meant by 'the Egyptians', had been cast into hell, and that they likewise were to be thrown into hell, in order that those governed by truth and good might pass over in safety and unharmed and be led through to heaven. This last event is meant by these words contained in verses 16 and 17 following,
Alarm and dread fell on them; by the greatness of Your arm they are cut away like a stone, till Your people pass over, O Jehovah, till this people pass over [whom] You have possessed. You will bring them in and plant them on the mountain of Your inheritance, the place for You to dwell.
Latin(1748-1756) 8311
8311. `Audiverunt populi': quod significet omnes qui in falso ex malo ubique, constat ex significatione `populorum' quod sint qui in veris ex bono, et in opposito sensu qui in falsis ex malo, de qua n. 1259, 1260, 3295, 3581, 4619; in falsis ex malo dicitur ut distinguantur ab illis qui in falsis sunt et tamen in bono; in falsis et simul in bono sunt intra Ecclesiam qui in haeresibus et in vita boni, et extra Ecclesiam {1}omnes qui in bono; sed falsa apud hos non damnant nisi talia falsa sint quae contra bonum sunt, ac ipsam vitam boni destruunt; falsa autem quae non sunt contra bonum in se quidem falsa sunt, sed respective ad bonum vitae, contra quod non sunt, {3}qualitatem falsi paene exuunt, quod fit per applicationem ad bonum; falsa enim talia applicari ad bonum possunt, et applicari ad malum; si ad bonum, mitia fiunt, at si ad malum, dura fiunt; nam falsa aeque ad bonum (x)applicari possunt, sicut vera ad malum, nam vera quaecumque per applicationes ad malum falsificantur; (m){4}sit pro exemplo: quod sola fides salvet, hoc in se falsum est, {5}imprimis apud malos qui sic excludunt bonum charitatis, {6}sicut quod prorsus nihil ad salutem conferat; at hoc falsum mitescit apud illos qui in bono vitae sunt, nam applicant id ad bonum, dicendo quod (t)sola fides salvet, sed quod non sit {7}fides nisi una cum fructu suo, consequenter nisi ubi bonum; ita in reliquis.(n) 2 In nunc sequentibus agitur de omnibus qui in falsis a malo et in malo a falsis fuerunt, et in infernum conjecti sunt {8}cum Dominus in mundum venit; sunt enim perplura genera mali, et inde quoque falsi, nam unumquodvis genus mali habet suum falsum sibi adjunctum; {9}falsum enim producitur (c)a malo, et est malum in forma, plane sicut est intellectuale {10}apud hominem forma (t)voluntatis ejus, nam voluntas per intellectuale exserit se in luce, seque effigiat et format, {11}et sistit se per imagines, et has per ideas, et has iterum per voces. Haec dicta sunt ut sciatur quod plura genera mali sint et inde falsi; {12}illa primum descripta sunt per `Aegyptios,' nunc seu in his versibus per `habitatores Philisthaeae,' per `duces Edomi,' per `potentes Moabi,' et per `habitatores Canaanis,' de quibus dicitur quod consternatio et terror illos occupaverit, quia `audiverunt' quod in infernum conjecti sint qui in fide separata a charitate et in vita mali, qui significati sunt per `Aegyptios,' et quod illi similiter in infernum dejiciendi sint, propterea ut illi qui in vero et bono tuti et inviolati possent transire et ad caelum perduci; ultimum hoc significatur per verba {13}versuum sequentium 16 et 17, haec, Cecidit super illos formido et pavor, in magnitudine brachii Tui exscinduntur sicut lapis, usque dum transibit populus Tuus, Jehovah, usque dum transibit populus hic, possedisti; introduces illos et plantabis illos in monte hereditatis Tuae loco ad habitare Te. @1 A had paene omnes then d paene$ @2 i ita$ @3 quale$ @4 sicut$ @5 After malos$ @6 et dicant id nihil ad salvationem conferre$ @7 nisi sit$ @8 a Domino cum$ @9 nam falsum$ @10 hominis$ @11 sistitur$ @12 illa in hoc Capite descripta sunt per Aegyptios, in his versibus reliqua per Philistaeos, duces Edomi, potentes Moabi, et per habitatores Canaanis, de quibus dicitur quod consternatio et terror illos occupaverit, ex eo quod audirent illos qui significantur per Aegyptios, in infernum conjectos, et quod illi quoque postea similiter in infernum dejicerentur ut qui in vero et bono possent tuti et inviolati in coelum introduci,$ @13 S first wrote Versus sequentis 16; he then i 17 without amending to Versuum sequentium$