上一节  下一节  回首页


属天的奥秘 第8971节

(一滴水译,2018-2022)

内义


  8971.在教会,众所周知,圣言是神圣的,事实上是最为神圣的。那些处于信之真理,并照之生活的人不仅承认,还感知到这种神圣性;因为当人们阅读圣言时,对其神圣性的观念一直存在他们里面。但那些未处于信之真理,未照之生活的人不承认,更感受不到圣言中的任何神圣性。当这些人阅读圣言时,他们在其中看不到高于其它任何着作中的任何东西。他们当中那些从心里否认圣言神圣性的人,在阅读圣言时还对自己说,世人的着作更优美,因为就字义而言,它们是以一种更优美的风格写成的。这一点通过我对那些在来世从心里否认圣言是受神启示之人的亲身经历向我清楚显明。但当他们被告知,就其中的一点一划而言,圣言是神圣的,是神性时,他们惊呆了,惊叹于这一切是如何发生的。当他们被进一步告知,并且活生生地被指示,圣言中的一切事物都含有并未显现在文字中的一个灵义在里面,并且在世人阅读圣言的时候,天上的天使就会看见圣言的这层灵义时,他们承认这一点,因为这一点已经展示给他们了。但他们说,他们在世时不知道这一点;他们既不知道,也就没有过错。然而,当检查这些人时,却发现他们过着随心所欲的生活,完全不受良知的约束,因此从心里否认神、天堂与地狱、死后生命,以及其它信之事物的存在;这就是他们不承认圣言神圣性的原因。这也进一步清楚表明,凡处于信之真理并照之生活的人都认为圣言是神圣的;事实上,他们在阅读圣言时,还能亲身感受到它的神圣性。这一切使他们信服,原因不在于圣言,而在于他们自己;因为对那些过着良善生活的人来说,其内层向天堂是敞开的,圣言的神圣性由此从天使那里流进来;而那些过着邪恶生活的人来说,其内层向天堂是关闭的,但向地狱是敞开的,相反的东西便从地狱流进来。
  以本章中关于仆婢和牛的典章或律法为例。那些因过着邪恶的生活而否认圣言的神圣性之人会说,他们在这些典章或律法中看不到任何神性事物,如经上说:不想自由出去的奴仆要被带到门或门框那里,他主人要用锥子穿他的耳朵,他就永远服事主人;还说,被打的奴仆若活了一两天,打他的主人不会受罚,因为这奴仆是他的银子;又如,奴仆因失去一只眼或一个牙就会得以自由;用角抵触的牛要用石头打死等等。那些从心里否认圣言神圣性的人认为这些律法与圣言不相配,尤其与耶和华自己在西乃山上所作的声明不相配;他们以同样的方式看待圣言中的其它一切事物,无论历史部分还预言部分。不过,他们之所以如此看待它们,是因为天堂由于他们的邪恶生活而向他们关闭,因此他们有一种相反的觉知。而那些过着良善生活的人则完全不同。
  从天堂流入的圣言的神圣性始于何处,这从目前关于圣言内义的阐述和说明清楚可知;即:唯独圣言拥有一个内义,这内义论述诸如属于天堂的那类事物,也就是永生的事物;它从至内在唯独论述主,因而论述神圣事物,事实上论述最为神圣的神性事物本身;并且当圣言被阅读时,与人同在的天使所拥有这内义,因此,神圣性便从他们那里流出来,那些过着信与仁的生活之人还能感知到这种流入。就本章关于仆婢和牛的典章或律法而言,它们在内义上包含了诸如涉及那些处于信之真理的人,以及那些伤害或毁坏属于信与仁的事物并属于对主之爱的事物之人的神性秩序的那类律法。它们在至内在意义上则包含了那些会伤害或毁坏主自己的事物,或说包含了涉及主自己的事物。谁都能由此看出这些典章本身何等神圣,无论它们在字面上显得多么渺小。


上一节  下一节


Potts(1905-1910) 8971

8971. THE INTERNAL SENSE That the Word is holy, nay, most holy, is known to everyone within the church. This is not only acknowledged, but is also perceived, by those who are in the truths of faith and in a life according to them, for when reading the Word they are continually kept in the idea of what is holy. But those who are not in the truths of faith and in a life according to them do not acknowledge, still less perceive, anything of holiness in the Word. When these persons read the Word, they do not see anything higher in it than in any other writing. And they who in their hearts deny the holiness of the Word also say to themselves when they read it, that the writings of men are finer, because insofar as regards the literal sense they are composed in a finer style. This has been shown me by living experience with regard to those in the other life who in their hearts have denied that the Word has been inspired by the Divine. But when they were told that the Word is holy and Divine as to every jot and smallest point in it, they stood amazed, and marveled whence this could be. And when they were told further, and also shown to the life, that all things which are in the Word contain in them a spiritual sense which does not appear in the letter, and that this sense of the Word is with the angels in heaven when the Word is being read by man, they then acknowledged it because it was shown; but they said that they did not know this in the world, and that because they did not know it, they are free from blame. But when these same persons were examined, it was observed that they had lived just as they liked, without any restraints from conscience, and had therefore at heart denied the Divine, heaven and hell, the life after death, and all other matters of faith, and that this was the cause of their not having acknowledged the holiness of the Word. And it was further shown that all those who have been in the truths of faith and in a life according to them, have held the Word to be holy, and have also while reading it perceived in themselves that it is so. From this they were convinced that the cause was not in the Word, but in themselves. For with those who are in a life of good the interiors are open into heaven, whence the holiness of the Word flows in from the angels; whereas with those who are in a life of evil the interiors are closed toward heaven, but are open into hell, whence there flows in the contrary. [2] Take for example the judgments or laws in this chapter about menservants, maidservants, and oxen. They who deny the holiness of the Word, because they are in a life of evil, will say that in these judgments or laws they do not see anything Divine-as when it is said that a manservant who does not desire to go away free should be brought to a door or a doorpost, and his master should bore through his ear with an awl, and accordingly he should serve forever; also that if a manservant who is smitten shall live a day or two, his master who smote him shall not be punished, because he is his silver; as also that a manservant should be free for the loss of an eye or a tooth; and that an ox striking with the horn should be stoned, besides the other things there mentioned. They who in their hearts deny the holiness of the Word regard these things as not worthy of the Word, and still less worthy to be dictated by Jehovah Himself on Mount Sinai; in like manner do they regard all other things that are in the Word, whether historical or prophetical. But the reason why they so regard them is that heaven is closed to them on account of their life of evil, consequently they have a contrary perception. The case is quite different with those who are in a life of good. [3] Whence comes the holiness of the Word which flows in from heaven, is evident from all that has hitherto been said and shown about the internal sense of the Word; namely, that the Word alone has an internal sense, and that this sense treats of such things as belong to heaven, which are the things of eternal life, and that inmostly it treats of the Lord alone, thus of holy things, nay, of Divine things themselves which are most holy; and that this sense is for the angels who are with man while the Word is being read, consequently that there is from this source an influx of holiness, and a perception of it, with those who are in the life of faith and charity. As regards the judgments or laws in this chapter about menservants, maidservants, and oxen, these contain in the internal sense such things as are of Divine order with respect to those who are in the truth of faith, and also with respect to those who injure or destroy the things which belong to faith and charity, and those which belong to love to the Lord; and in the inmost sense, those things which would injure or destroy the Lord Himself. From this everyone can see how holy in themselves these judgments are, however little they appear so in the letter.

Elliott(1983-1999) 8971

8971. THE INTERNAL SENSE

Everyone within the Church is well aware that the Word is holy, indeed extremely holy. This holiness is not merely acknowledged but also perceived by those people who are guided by the truths of faith and lead a life in keeping with them; for the idea of its holiness is preserved in them all the while that they read the Word. But people who are not guided by the truths of faith and do not lead a life in keeping with them do not even acknowledge, let alone perceive any holiness at all in the Word. When they read it they see nothing more outstanding there than in any other kind of writing. And those of them who in their hearts deny the holiness of the Word also say to themselves, when they read it, that the works of human authors are more elegant, since they have been written, so far as their literal meaning is concerned, in a more elegant style. This has been made plainly evident to me through my actual experience of those in the next life who in their hearts denied that the Word was inspired by God. When they were told that the Word was holy and Divine as to every jot there and as to the smallest tattle of all there, they stood skill and marvelled at how this could come about. And when they were told in addition, and also shown convincingly, that everything in the Word contains a spiritual level of meaning that is not apparent in the letter, and that the angels in heaven see the Word on this level when a person reads the Word, they acknowledged it, because they had been shown it. But they said that they had not known it in the world, and that since they had not known it, they were blameless. However examination of these same people revealed that they had lived just as they liked, totally unchecked by conscience, and that in their hearts therefore they had denied the existence of God, heaven and hell, life after death, and all other matters of faith, and that this was the reason for their failing to acknowledge the holiness of the Word. It was in addition made plainly evident that all those who were guided by the truths of faith and led a life in keeping with them considered the Word to be holy; indeed they could perceive its holiness for themselves when they read it. All this served to convince them that the cause lay not in the Word but in themselves; for the interiors of those who lead a life of goodness are opened towards heaven, from which the holiness of the Word flows from the angels, whereas the interiors of those who lead a life of evil are closed in the direction of heaven and opened towards hell, from which the opposite flows in.

[2] Take for example the judgements or laws in this chapter regarding male slaves, female slaves, and oxen. Those who deny the holiness of the Word because they lead a life of evil will say that they do not see anything Divine in those judgements or laws, such as the law that a male slave who does not wish to go out free should be brought to the door or doorpost, and his master should pierce his ear with an awl, so that the slave should serve him forever; or the law that if a slave who has been struck lives a day or two the master who struck him should not be punished, since he is his silver; or else the law that a slave should go free for an eye or for a tooth; or the law that an ox accustomed to gore should be stoned; or any of the other laws there. Those who in their hearts deny the holiness of the Word view these laws as being out of keeping with the Word, and especially out of keeping with a declaration made by Jehovah Himself on Mount Sinai. They view everything else in the Word, in both the historical section and the prophetical part, in the same way. But the reason why they view them in that way is that heaven is closed to them on account of their life of evil, as a result of which they have a contrary perception. It is altogether different with those who lead a life of goodness.

[3] Where the holiness of the Word which flows in from heaven begins is clear from all that has been stated and shown up to now regarding the internal sense of the Word. It has been shown that the Word alone has an internal sense and that this sense deals with such things as belong to heaven, with such as belong to eternal life; and that inmostly it deals with the Lord alone. Thus it deals with holy things, indeed with truly Divine subjects - the most holy of all. It has been shown too that angels, who are present with a person when the Word is being read, possess this sense, consequently that holiness flows out from them, which is also perceived by those who lead a life of faith and charity. So far as the judgements or laws in this chapter regarding male slaves, female slaves, and oxen are concerned, they contain in the internal sense such laws of Divine order as have regard to those who are guided by the truth of faith, and also to those who injure or destroy aspects of faith and charity, or aspects of love to the Lord. And in the inmost sense they contain [matters involving] the Lord Himself. From all this anyone may recognize how holy those laws are within themselves, however much they seem not to be so in the letter.

Latin(1748-1756) 8971

8971. SENSUS INTERNUS

Quod Verbum sit sanctum, immo sanctissimum, cuivis intra Ecclesiam notum est; hoc non modo agnoscunt sed etiam appercipiunt illi qui in veris fidei sunt et in vita secundum illi, nam hi tenentur {1} continue in idea sancti cum legunt Verbum; at qui non in veris fidei sunt {2}et in vita secundum illa, non agnoscunt, minus appercipiunt, aliquid sancti in Verbo; hi cum legunt illud, non vident aliquid sublimius in illo quam in alio quodam scripto; et qui negant corde suo Verbi sanctitatem, etiam secum dicunt, cum legunt illud, quod scripta hominum elegantiora sint, quia elegantiore stilo quoad sensum litteralem concinnata; hoc per vivam experientiam testatum mihi factum est ab illis in altera vita qui corde suo negaverunt Verbum inspiratum a Divino esse; at cum illis dictum est quod Verbum sanctum et Divinum {3}esset quoad omnem ibi iotam, ac quoad omnium minimum ibi apicem, tunc steterunt et mirati sunt unde id; et cum illis ulterius dictum {4}, et quoque ad virum ostensum, quod omnia quae in Verbo sunt in se sensum spiritualem qui non apparet in littera, contineant, et quod ille sensus Verbi sit angelis in caelo quando ab homine legitur Verbum, tunc agnoverunt, quia ostensum; sed dixerunt quod hoc non in mundo sciverint, et quia non sciverunt, quod absque culpa sint; sed cum iidem explorati sunt, animadversum est {5}quod illi vixerint ad omnem lubitum absque ullis frenis a conscientia, et quod ideo corde suo negaverint Divinum, caelum et infernum, vitam post mortem, et reliqua fidei, et quod hoc fuerit causa quod sanctitatem Verbi non agnoverint; et ulterius testatum est quod omnes illi qui in veris fidei fuerunt, et in vita secundum illa, Verbum pro sancto habuerint, et quoque {6}apud se id perceperint cum legerunt; inde evicti sunt quod causa non fuerit in Verbo sed in ipsis; illis enim qui in vita boni sunt, interiora aperta sunt in caelum, unde influit sanctum Verbi ab angelis, at qui in vita mali sunt, interiora clausa sunt versus caelum sed aperta in infernum, unde influit contrarium. 2 Sint pro exemplo judicia seu leges in hoc capite de servis, de ancillis, de bobus: qui sanctitatem Verbi negant quia in vita mali sunt, illi dicturi sunt quod in illis judiciis seu legibus non aliquid Divinum videant; sicut, quod servus qui non vult exire liber adduceretur ad januam {7}seu postem, et dominus ejus perforaret (t)aurem ejus subula, et sic serviret in {8}aeternum: tum, si servus percussus vixerit diem vel biduum, dominus percussus {9}non puniretur quia argentum ejus ille: ut et quod servus liber esset pro oculo et pro dente: quod bos cornupeta lapidaretur; {10}praeter reliqua quae ibi Qui Verbi sanctitatem negant corde suo, illi haec vident sicut non digna Verbo, minus digna quod ab Ipso Jehovah in monte Sinai dictarentur; similiter reliqua in Verbo tam historico quam prophetico sed causa cur (c)illa ita videant, est quia illis caelum est clausum propter vitam {11}mali, inde eis perceptio contraria; aliter prorsus eis qui in vita boni sunt. 3 Unde sanctitas Verbi quae influit e caelo, constat ex omnibus illis quae de sensu interno Verbi hactenus dicta et ostensa sunt, quot nempe soli Verbo sit sensus internus, et quod ille sensus agat de talibus quae sunt caeli, quae sunt vitae aeternae, et quod intime de Solo (x)Domino, ita de rebus sanctis, immo de ipsis Divinis quae sanctissima; et quod ille sensus sit angelis qui apud hominem cum legitur Verbum, consequenter quod inde influxus sancti, et perceptio ejus apud illos qui in vita fidei et charitatis sunt. Quod attinet judicia seu leges de servis, ancillis, bobus, in hoc capite, illa in sensu intimo continent talia quae sunt ordinis Divini de illis qui in vero fidei sunt, tum de illis qui laedunt aut destruunt ea quae fidei et charitati sunt, et ea quae amoris in Dominum, ac in sensu intimo quae Ipsum Dominum; inde cuivis constare potest quam sancta in se sunt, utcumque non ita in littera apparent. @1 i a Domino$ @2 vel$ @3 sit$ @4 i est$ @5 quod omnes illi corde suo negaverint Divinum, coelum et infernum, vitam post mortem, et vixerint ad omnem lubitum, absque conscientia.$ @6 id aliquoties apud se$ @7 vel $ @8 perpetuum $ @9 Before dominus$ @10 et$ @11 i ut supra dictum est,$


上一节  下一节