8717.“所有大事，叫他们都要呈到你这里”表一切皆从神直接发出的真理而存在。这从摩西的代表清楚可知，摩西是指直接从神发出的真理（参看7010，7382节）；“所有大事，叫他们都要呈到他这里”表示一切皆从这真理而存在。从字义来看，似乎一切都要被呈到神性真理那里；但由于一切皆从主经由从祂发出的真理而来，因为生命完全源于祂，所以在内义上的意思不是指呈到真理这里，而是来自这真理。此中情形犹如前面关于流注的说明（3721，5119，5259，5779，6322节），即：流注行进的方向不是从外层到内层，而是从内层到外层。原因在于，一切外层的形成都是为了服务于内层，正如工具因服务于它们的主因，离开主因的工具因是死因。要知道，内义上的事物照着它们的真正性质来呈现，而不是照着它们显现在字义上的性质来呈现。
此处这事的真正性质是，主通过从祂自己发出的真理掌管一切事物，直至最具体的事物，但不是像世上的国王那样来掌管，而是像天堂和宇宙之神那样来掌管。世上的国王只是总体上负责一个国家，而他的首席大臣和各级官员则负责具体事务。神不是这样，因为神看到万物，自永恒就知道万物，提供万物直到永远，并从祂自己使万物保持在自己的秩序中。由此明显可知，与世上的国王不同，主不仅对整体有全面的照顾，还对万物有一个具体和个别的照顾。祂对事物的调节直接通过从祂自己发出的神之真理，间接通过天堂实现。不过，通过天堂的间接调节也等同于祂的直接调解；因为凡从天堂来的，皆经由天堂从祂而来。天上的天使不仅知道这是真的，还在自己里面觉察到这一点。关于主对事物的神性调节，或祂的提供在一切事物中运作，无论总体上还是具体地，事实上在一切事物中的最具体方面运作，无论它在一个人看来与这一点似乎多么不同（参看4329，5122e，5904e，6058，6481-6487，6490，6491节）。
不过，这个主题很难进入任何人的思维观念，最难进入那些信靠自己的精明之人的思维观念；因为他们将所发生的有益于他们的一切事都归因于他们自己，将其余的事都归因于运气或机遇，很少将它们归因于神的旨意。因此，他们将所发生的事归因于死因，而不是归因于活因。当事情进展顺利时，他们的确会说这是神所做的，甚至说没有什么事不是祂做的；但很少有人，几乎没有人从心里相信这一点。那些以为一切幸福在于世俗和肉体事物，也就是说，在于重要的地位和财富的人差不多也是这样；他们相信唯独这些才是神性祝福。因此，当他们看到许多坏人大量拥有这些东西，而好人却不怎么拥有时，就从心里弃绝并否认神的旨意在任何具体事物中；却没有想到，被神祝福意味着永远幸福快乐，主将那些短暂存留的事物（相对来说，世俗事物就是短暂的）仅仅视为获得永恒事物的手段。所以主也为那些在世期间接受祂怜悯的善人提供诸如有助于他们永生幸福的那类事物。祂将财富和重要职位赋予那些不会受其伤害的人，拒绝将财富和重要职位给那些会受其伤害的人。然而，对后者来说，他们在世期间，祂赋予他们因少数事物，而非重要职位和财富而欢乐，并且比那些拥有财富和重要职位的人更满足的能力。
Potts(1905-1910) 8717
8717. And it shall be, every great word let them bring unto thee. That this signifies that everything is from the truth that is immediately from the Divine, is evident from the representation of Moses, as being truth immediately from the Divine (see n. 7010, 7382); that everything is from this, is signified by "every great word let them bring unto him." It appears from the sense of the letter as if everything was to be brought to Divine truth; but as everything comes from the Lord through the truth proceeding from Him, for everything of life is from Him, therefore in the internal sense it is not signified to this truth, but from it. The case herein is as was shown concerning influx (n. 3721, 5119, 5259, 5779, 6322), namely, that influx does not take place from exteriors to interiors; but from interiors to exteriors. The reason is that all exteriors are formed to minister to interiors, as instrumental causes to their principal causes, and the former are dead causes without the latter. Be it known that in the internal sense things are set forth such as they are in themselves; not such as they appear in the sense of the letter. [2] In itself the fact is that by means of the truth proceeding from Himself the Lord directs all things down to the veriest singulars; not as a king in the world, but as God in heaven and in the universe. A king in the world exercises only a care over the whole, and his princes and officers a particular care. It is otherwise with God, for God sees all things, and knows all things from eternity, and provides all things to eternity, and from Himself holds all things in their order. From this it is evident that the Lord has not only a care over the whole, but also a particular and individual care of all things, otherwise than as a king in the world. His disposing is immediate through the truth Divine from Himself, and is also mediate through heaven. But the mediate disposing through heaven is also as it were immediate from Himself, for what comes out of heaven comes through heaven from Him. That this is so the angels in heaven not only know, but also perceive in themselves. (That the Divine disposing or providence of the Lord is in all things and each, nay, in the veriest singulars of all, howsoever otherwise it appears before man, see n. 4329, 5122, 5904, 6058, 6481-6487, 6490, 6491.) [3] But this subject falls with difficulty into the idea of any man, and least of all into the idea of those who trust in their own prudence; for they attribute to themselves all things that happen prosperously for them, and the rest they ascribe to fortune, or chance; and few to the Divine Providence. Thus they attribute the things that happen to dead causes, and not to the living cause. When things turn out happily they indeed say that it is of God, and even that there is nothing that is not from Him; but few, and scarcely any, at heart believe it. In like manner do those who place all prosperity in worldly and bodily things, namely, in honors and riches, and believe that these alone are Divine blessings; and therefore when they see many of the evil abound in such things, and not so much the good, they reject from their heart and deny the Divine Providence in individual things, not considering that Divine Blessing is to be happy to eternity, and that the Lord regards such things as are of brief duration, as relatively, are the things of this world, no otherwise than as means to eternal things. Wherefore also the Lord provides for the good, who receive His mercy in time, such things as contribute to the happiness of their eternal life; riches and honors for those to whom they are not hurtful; and no riches and honors for those to whom they would be hurtful. Nevertheless to these latter He gives in time, in the place of honors and riches, to be glad with a few things, and to be more content than the rich and honored.
Elliott(1983-1999) 8717
8717. 'And it shall be, every great matter let them bring to you' means that everything exists from the truth going forth directly from God. This is clear from the representation of Moses as the truth going forth directly from God, dealt with in 7010, 7382, the existence of everything from that truth being meant by 'let them bring every great matter' to him. From the sense of the letter it seems as though everything was to be brought to Divine Truth; but since everything comes from the Lord through the truth going forth from Him, for life derives wholly from Him, the meaning in the internal sense is not to that truth but from it. This is like what has been shown with regard to influx, in 3721, 5119, 5259, 5779, 6322. There it has been shown that the direction in which influx goes is not from outward things to inward ones, but from inward to outward. The reason for this is that outward things are all formed to serve inward ones, just as instrumental causes serve their principal causes, without which the instrumental are dead causes. It should be recognized that in the internal sense things are presented according to their true nature, not according to the nature of them as seen in the sense of the letter.
[2] The true nature of the matter here is that the Lord governs all things, even the most specific, through the truth that goes forth from Himself, not in the way a king governs in the world, but in the way God does so in heaven and over all creation. A king in the world takes only overall care of a country, while his chief ministers and officials take care of matters in particular. It is otherwise with God. God sees all things, knows all things from eternity, provides all things into eternity, and from Himself maintains all things in their order; from which it is clear that the Lord takes not only overall care but also particular and individual care of all things, unlike a king in the world. His regulation of things is achieved directly by means of God's truth that is going forth from Himself and also indirectly by means of heaven. Yet the indirect regulation by means of heaven is also tantamount to direct regulation by Him; for what comes from heaven comes by way of heaven from Him. This the angels in heaven not merely know to be so; they also perceive it within themselves. Regarding the Lord's Divine regulation of things or His providence, that it operates in all things generally and specifically, indeed in the most specific of all, however different from this it may seem to a person to be, see 4329, 5122 (end), 5904 (end), 6058, 6481-6487, 6490, 6491.
[3] But it is difficult for this subject to find a place in any person's way of thinking, least of all in that of those who trust in their own prudence; for they attribute to themselves all things that turn out beneficially for themselves, and ascribe everything else to luck or chance. Few ascribe them to God's providence. Accordingly they attribute things which happen to dead causes, not to a living cause. When things go well they do, it is true, say that this has been done by God, also that there is nothing which is not done by Him; but few, scarcely any, believe it in their hearts. Much the same is done by those who suppose that complete happiness lies in worldly and bodily acquisitions, that is to say, in important positions and wealth; they believe that these alone are Divine blessings. When therefore they see that very many of those who are bad possess these things in abundance, and not so the good, they cast away from their hearts and deny the existence of God's providence in anything specific. They are not prepared to think that being blessed by God means being made happy into eternity, and that the Lord regards what is by nature transient - which worldly things are, relatively - only as a means to what is eternal. Therefore also the Lord provides the good, who accept His mercy during their time in the world, with such things as contribute to the happiness of their eternal life. He confers wealth and important positions on those to whom they can do no harm, and withholds wealth and important positions from those to whom they can do harm. To the latter nevertheless, during their time in the world, He imparts the ability to be glad with a few things instead of important positions and wealth, and to be more content than those who have wealth and important positions.
Latin(1748-1756) 8717
8717. `Et erit, omne verbum magnum {1}adducant ad te': quod significet quod omne a vero immediate a Divino, constat ex repraesentatione `Moschis' quod sit verum immediate a Divino, de qua n. 7010, 7382; quod omne ab illo, significatur per `omne verbum magnum {1}adducant ad illum'; (s)apparet ex sensu litterae, sicut omne adduceretur ad Divinum Verum, {2}sed quia omne a Domino per verum ab Ipso procedens venit, nam omne vitae est ab Ipso, idcirco in sensu interno non significatur ad illum sed ab illo; se habet hoc sicut de influxu, n. 3721, 5119, 5259, (m)5779, 6322,(n) ostensum est quod ille, nempe influxus, non {3}fiat ab exterioribus ad interiora, sed ab interioribus ad exteriora; causa est quia exteriora omnia sunt formata ad inserviendum interioribus, sicut causae instrumentales suis causis principalibus, et illae sunt causae mortuae absque his;(s) sciendum quod in sensu interno {4}res exponantur quales illae in se sunt, non quales apparent in sensu litterae; res in se est quod Dominus per 2 verum ab Ipso {5}procedens regat omnia usque ad {6} singularissima, non sicut rex in mundo, sed sicut Deus in caelo et universo; rex in mundo solum universalem curam habet, et ejus principes et officiarii particularem; aliter Deus, nam Deus videt omnia, et novit omnia {7}ab aeterno, et providet omnia in aeternum, et tenet ex se omnia in suo ordine {8}; inde constat quod Dominus non modo universalem curam {9}habeat, sed etiam particularem et singularem omnium, aliter ac rex in mundo; dispositio Ipsius est immediata per verum Divinum a Se, et quoque est mediata per caelum; sed dispositio mediata per caelum est quoque sicut immediata ab Ipso, nam quod e caelo venit, hoc per caelum ab Ipso venit; {10}quod ita sit, angeli in caelo non modo sciunt sed etiam in se percipiunt; (m)quod Divina Domini dispositio seu providentia sit in omnibus et {11} singulis, immo in omnium singularissimis, quantumvis aliter coram homine apparet, videatur {12}n. 4329, 5122 fin., 5904 fin., 6058, 6481-6486, (x) 6487, 6490, 6491.(n) 3 Sed haec res aegre cadit in ideam alicujus hominis, et minime in illorum qui propriae prudentiae fidunt, {13}nam illi omnia quae prospere sibi eveniunt sibi tribuunt, et reliqua (x)ascribunt fortunae vel casui, et pauci providentiae Divinae, ita tribuunt res contingentes causis mortuis, et non causae vivae; dicunt quidem, cum res feliciter succedunt, quod hoc a Deo, {14} etiam quod nihil non inde sit, sed pauci et vix ulli id corde credunt; (s)similiter faciunt illi qui omne faustum ponunt in mundanis et corporeis, nempe in honoribus et divitiis, {15}creduntque quod illae solae sint benedictiones Divinae, quare cum vident plures ex malis abundare talibus, et non ita bonos, rejiciunt e corde suo (c)et negant providentiam Divinam in singularibus, non considerantes quod benedictio Divina sit felix esse in aeternum, et quod Dominus talia quae momentanea sunt, qualia sunt respective quae in mundo, non spectet aliter quam ut media ad aeterna; quapropter etiam Dominus providet bonis, qui recipiunt Ipsius Misericordiam in tempore, talia quae ad {16}vitae illorum aeternae felicitatem conducunt, divitias et honores quibus non nocent, et non divitias et honores quibus nocent; his usque dat in tempore, loco honorum et divitiarum, laetari paucis, et prae divitibus et honoratis contentos esse.(s) @1 adducent IT$ @2 et sic ad Dominum, quia dicitur ad illum, sed quia omne a Domino venit, nam omne vitae est ab Ipso, idcirco in sensu interno significatur ab illo$ @3 sit$ @4 res exponitur qualis illa in se est; non qualis apparet$ @5 procedente AI$ @6 i omnium$ @7 ab aeterno in aeternum$ @8 i, quod est perpetuo disponere, imo est perpetuo creare, nam sicut subsistere est perpetuo existere, ita tenere in ordine est perpetuo creare$ @9 habet$ @10 hoc evidenter constare potest a angelis qui in coelo, quod ab illis fit, non ab illis sed per illos a Domino fit, in hoc consentiunt omnes, nam in perceptione sunt quod ita sit$ @11 i in$ @12 (*** loca prius citata)$ @13 ac ita sibi omnia, quae sibi omnia, quae sibi prospere eveniunt, tribuunt, quare etiam quae aliter fiunt, adscribunt vel fortunae, vel casui, at$ @14 i imo$ @15 credunt$ @16 vitam illorum aeternam$