8783.“也可以永远信你了”表好叫真理所构成的信能存在，这信将永存。这从“摩西”的代表，以及“信”和“永远”的含义清楚可知：“摩西”是指从神来的真理（参看6771，6827，7014节）；“信”是指信仰；“永远”是指将永存之物。此处的情形是这样：从神来的真理不会被任何人接受，除非它被调整到他能理解的程度，因而除非它以一种属世的形状和形式显现。因为一开始，人的心智只能理解地上和世俗的事物，根本理解不了属灵和属天的事物。因此，属灵和属天的事物若不变得显而易见，就会被弃绝，好像它们一文不值一样，正如主在约翰福音中所说的：
我告诉你们地上的事，你们尚且不信；若告诉你们天上的事，如何能信呢？（约翰福音3:12）
那些生活在主来之前的人更不能理解属灵事物。他们最终变得如此盲目，以至于什么都不知道，因为他们不想知道关于死后的生命、内在人、仁与信，或任何天上事物的任何事。他们弃绝这些事，因为他们不喜欢，甚至厌恶它们。事实上，那些以地上和世俗事物为目的，也就是说，爱它们胜过一切的人不喜欢属灵事物，几乎一提到它们就厌恶。如今，这些事遭到几乎一样的弃绝。世上有学问的人的确认为，如果天上的事物在圣言中变得清晰可见，如果圣言没有写得如此简单，他们就会更容易、更好地接受它。但他们大错特错了。那时，他们会比简单人更弃绝它，而且在圣言中看不到任何光明，只看到完全、彻底的黑暗。因为这种黑暗是由那些信靠自己的聪明，因此把自己置于他人之上的人当中的人类学问所带来的。主在马太福音（11:25，26）和路加福音（10:21）教导说：这些事向智慧人就藏起来，向婴孩，也就是简单人就显出来。这一点从以下事实也非常清楚地看出来：那些所谓的无神论者和自然主义者都是有学问的人。全世界都知道这一点，他们自己也知道这一点。
Potts(1905-1910) 8783
8783. And may also believe in thee to eternity. That this signifies that there may be the faith of truth which shall endure, is evident from the representation of Moses, as being truth from the Divine (see n. 6771, 6827, 7014); from the signification of "believing," as being faith; and from the signification of "to eternity," as being what shall endure. The case herein is this. Truth Divine is not received by anyone unless it has been accommodated to his apprehension, consequently unless it appears in a natural form and shape; for at first human minds apprehend none but earthly and worldly things, and not at all spiritual and heavenly things. Wherefore if spiritual and heavenly things were set forth nakedly, they would be rejected as if they were nothing, according to the Lord's words in John:
If I have told you earthly things, and ye believe not, how shall ye believe, if I told you heavenly things? (John 3:12).
Still less could those apprehend spiritual things who lived before the coming of the Lord, and who were at last in such blindness that they knew nothing, because they were unwilling to know anything, about the life after death, about the internal man, about charity and faith, and about any heavenly thing; which things they rejected because they held them in aversion. For they who regard earthly and worldly things as the end, that is, who love them above all things, hold spiritual things in aversion, and almost abhor the very name of them. It is nearly the same at the present day. The learned of the world do indeed believe that they would receive the Word more readily if heavenly things were set forth nakedly, and if it were not written so simply. But they are very much mistaken; they would then have rejected it more than the simple, and would have seen in it no light, but mere thick darkness. For this darkness is induced by human learning with those who trust in their own intelligence, and on this account exalt themselves above others. That such things are hid from the wise and revealed unto babes, that is, to the simple, the Lord teaches in Matthew 11:25, 26, and in Luke 10:21.
The same is also very evident from the fact that they who are atheists and naturalists, as they are called, are those who are learned. This the world knows, and they themselves know.
Elliott(1983-1999) 8783
8783. 'And also will believe in you forever' means in order that a faith composed of truth may exist, a faith that is going to be permanent. This is clear from the representation of 'Moses' as the truth from God, dealt with in 6771, 6827, 7014; from the meaning of 'believing' as faith; and from the meaning of 'forever' as that which is going to be permanent. The situation here is that the truth from God cannot be received by anyone unless it is adjusted to what he is capable of understanding, and so unless it is seen in a natural shape and form. For initially human minds can understand only earthly and worldly things, and not at all spiritual and celestial ones. If therefore spiritual and celestial things were made plainly visible they would be cast aside, as if they were worthless. This accords with the Lord's words in John,
If I have told you earthly things and you do not believe, how [will you believe] if I tell you heavenly things? John 3:12.Still less would those who lived before the Lord's Coming have believed them. They were eventually so blind that they knew nothing, because they did not wish to know anything, about the life after death, about the internal man, about charity and faith, or about any heavenly reality. They rejected these because they had no liking for them, for those who have earthly and worldly things as their end in view, that is, love them more than anything else, have no liking for spiritual things; they virtually detest the very mention of them. Those things would suffer almost the same rejection at the present day. Learned people in the world do indeed believe that they would be better able to receive the Word if heavenly things were made plainly visible in it and if it were not written in so simple a style. But they are very much mistaken. They would reject it more than simple people, and would see no light in it, only complete and utter darkness. This darkness is brought about by human learning among those who trust in their own intelligence and therefore set themselves up above others. The Lord teaches that such things have been hidden from the wise and revealed to young children, that is, to the simple, in Matthew 11:25,26, and Luke 10:21.
This is also perfectly clear from the consideration that those who are atheists and nature-worshippers, as they are called, are people who are learned. The world knows this, and they themselves know it.
Latin(1748-1756) 8783
8783. `Et etiam in te credent in aeternum': quod significet ut fides veri sit quae permansura, constat ex repraesentatione `Moschis' quod sit verum a Divino, de qua n. 6771, 6827, 7014, ex significatione `credere' quod sit fides, et ex significatione `in aeternum' quod sit permansurum. Cum hoc ita se habet: verum Divinum non ab aliquo recipitur nisi accommodatum sit ad captum, proinde nisi in forma et specie naturali appareat; mentes enim humanae primum non capiunt nisi terrestria et mundana, et ne hilum spiritualia et caelestia; quare si spiritualia et caelestia nude exponerentur, rejicerentur sicut {1}nihil forent; secundum Domini verba apud Johannem, Si terrena dixi vobis nec creditis, quomodo si {2}dicerem vobis supracaelestia? iii 12;adhuc minus illi qui ante Domini Adventum vixerunt, qui tandem in tali caecitate fuerunt ut nihil scirent, quia {3}nihil scire volebant, de vita post mortem, de interno homine, de charitate et fide, et de aliqua re caelesti; rejiciebant illa quia aversabantur illa; nam qui terrestria et mundana pro fine habent, {4}hoc est, supra omnia amant, aversantur spiritualia, et paene abhorrent ipsum nomen; similiter paene hodie; eruditi (t)mundi quidem credunt quod illi potius recepturi essent Verbum si caelestia nude exposita fuissent, et si non tam simpliciter scriptum fuisset; sed maxime falluntur; tunc rejecissent illud {5}plus quam simplices, {6}et inibi nullam lucem sed meram caliginem vidissent; hanc enim inducit eruditio humana apud illos qui suae intelligentiae fidunt, et ideo se extollunt super alios; quod talia abscondita sint sapientibus, et revelata infantibus, hoc est, simplicibus, docet Dominus apud Matthaeum xi 25, 26; et Lucam x 21; constat etiam evidenter ex eo quod qui sunt athei et naturalistae, ut vocantur, sint qui eruditi {7}; hoc scit mundus, et hoc sciunt ipsi. @1 nullum$ @2 dixero$ @3 non$ @4 et$ @5 plusquam I$ @6 nam$ @7 i imprimis$