935、“夏与冬”表示就属于其新意愿的事物而言，重生之人的状态，该状态的交替如同夏与冬。这从关于冷与热的阐述楚可知。对那些尚未重生的人来说，这种交替好比冷与热；而对那些已经重生的人来说，这种交替好比夏与冬。前一种情况说的是尚未重生的人，而后一种情况说的是已经重生的人，这一点从以下事实明显看出来：在前一种情况下，经上先提冷，后提热；而在后种情况下，经上先提夏，后提冬。原因在于，正在重生的人是从冷，也就是从无信和仁开始的；不过，一旦重生，他就从仁开始。
重生之人会经历交替，也就是说，时而没有仁爱，时而有些仁爱，这一点是显而易见的，因为每个人，甚至重生之人，只有邪恶，而与他同在的一切良善唯独属于主。由于他里面只有邪恶，所以他不可避免地经历交替，可以说时而活在夏天，也就是活在仁爱中，时而活在冬天，也就是不活在仁爱中。这些交替之所以存在，是为了叫人越来越完善，从而变得越来越幸福。重生之人不仅活在肉身时经历这些交替，进入来世后还会经历，因为在意愿的事物方面没有类似夏与冬这样的交替，以及在理解力的事物方面没有类似昼与夜这样的交替，他决不能得以完善，并变得更幸福。但在来世，这些交替就像温带地区的夏冬交替和春天的昼夜交替。
先知书也将这些状态描述为夏与冬、昼与夜，如撒迦利亚书：
在那日，必有活水从耶路撒冷出来，一半往东海流，一半往西海流；夏、冬都是如此。（撒迦利亚书14:8）
这论述的是新耶路撒冷，或主在天上和地上的国，也就是祂的国在这两个地方的状态，被称为“夏、冬”。诗篇：
神啊，白昼属你，黑夜也属你。亮光和日头，是你预备的，地的一切疆界是你立的，夏天和冬天是你制定的。（诗篇74:16-17）
这些话体现了类似事物。同样，在耶利米书：
白日立的约和黑夜立的约必不废弃，使白日黑夜按时轮转。（耶利米书33:20）
New Century Edition
Cooper(2008,2013)
[NCE]935. The things already said about cold and heat establish the symbolism of and summer and winter as the condition of an already-regenerate person in respect to new movements of the will, which alternate the way summer and winter do. The two extremes for people undergoing the process of regeneration are like cold and heat, but for people who have regenerated they are like summer and winter.
The clue to the fact that the previous phrase describes a regenerating person and the present phrase a regenerate one is that the previous phrase mentions cold first and heat second, while the present phrase mentions summer first and winter second. People who are regenerating start with cold, that is, with no faith or charity, but when they have been reborn they start with charity.
[2] Regenerate people go back and forth between having no charity at one time and some charity at another. This is clear to see because everyone, even a person reborn, has nothing but evil inside; all goodness is the Lord's alone. Since the regenerate have nothing but evil inside, they cannot help seesawing, living now in a kind of summer (in charity) and now in winter (no charity). These cycles exist to bring them into increasing perfection and so into increasing happiness.
Regenerate people go through these cycles not only while they are living in the body but also when they come into the other life. Without alternations that resemble those of summer and winter in matters of the will, and day and night in matters of the intellect, the regenerate would never be perfected or made happier. Their ups and downs in the other world, though, are like the summertime and wintertime changes that occur in temperate zones, and like the daytime and nighttime changes that occur in the spring.
[3] The prophets too portray these phases in terms of summer and winter, day and night, as in Zechariah:
And it will happen on that day that living water will go out from Jerusalem, part of it to the eastern sea and part of it to the western sea;{*1} in summer and in winter it will happen. (Zechariah 14:8)
This concerns a new Jerusalem, or the Lord's kingdom in heaven and on earth, and conditions in each, which are described as summer and winter. In David:
God, yours is the day, yours also the night. You prepared the light and the sun. You set up all the boundaries of the earth. You formed summer and winter. (Psalms 74:16-17)
These things involve similar meanings. Likewise in Jeremiah the fact that neither the compact with the day nor the compact with the night was to be nullified, so that daytime and night would occur at their times (Jeremiah 33:20).
Footnotes:
{*1} The "eastern" sea here, from the perspective of Jerusalem, refers to the Dead Sea, and the "western" sea refers to the Mediterranean. [LHC]
Potts(1905-1910) 935
935. That "summer and winter" signify the state of the regenerate man as to his new will, the alternations of which are as summer and winter, is evident from what has been said about cold and heat. The alternations with those who are to be regenerated are likened to cold and heat, but the alternations with those who have been regenerated are likened to summer and winter. That in the former case the man who is to be regenerated is treated of, and in the present case the man who has been regenerated, is evident from this, that in the one case cold is named first, and heat second; whereas in the other case summer is first named, and winter second. The reason is that a man who is being regenerated begins from cold, that is, from no faith and charity; but when he has been regenerated, he begins from charity. [2] That there are alternations with the regenerate man-now no charity, and now some charity-is clearly evident for the reason that in everyone, even when regenerated, there is nothing but evil, and everything good is the Lord's alone. And since there is nothing but evil in him, he cannot but undergo alternations and now be as it were in summer, that is, in charity, and now in winter, that is, in no charity. Such alternations exist in order that man may be perfected more and more, and thus be rendered more and more happy, and they take place with the regenerate man not only while he lives in the body, but also when he comes into the other life, for without alternations as of summer and winter as to what is of his will, and as of day and night as to what is of his understanding, he cannot possibly be perfected and rendered more happy; but in the other life these alternations are like those of summer and winter in the temperate zones, and those of day and night in springtime. [3] These states are also described in the Prophets by "summer and winter" and by "day and night;" as in Zechariah:
And it shall come to pass in that day that living waters shall go out from Jerusalem; half of them toward the eastern sea, and half of them toward the western sea; in summer and in winter shall it be (Zech. 14:8),where the New Jerusalem is treated of, or the kingdom of the Lord in heaven and on earth, that is, its state of both kinds, which is called "summer and winter." In David:
The day is Thine, the night also is Thine; Thou hast prepared the light and the sun, Thou hast set all the borders of the earth, Thou hast made summer and winter (Ps. 74:16-17), where like things are involved. So in Jeremiah:
That the covenant of the day, and the covenant of the night be not made vain, that there may be day and night in their season (Jer. 33:20).
Elliott(1983-1999) 935
935. 'And summer and winter' means the state of a regenerate person as regards things belonging to his new will, which by turns come and go as summer and winter do. This becomes clear from what has been stated about cold and heat. The changes taking place in people who have yet to be regenerated are likened to cold and heat, while those that take place in those who have been regenerated are likened to summer and winter. That the person who has yet to be regenerated is the subject of the former phrase while one who has been regenerated is the subject of this latter is clear from the consideration that with the former 'cold' is mentioned first and 'heat' second, while here 'summer' comes first and 'winter' second. The reason is that the person who is being regenerated starts from 'cold', that is, from the point of no faith and charity; but once he has been regenerated he starts from the point of charity.
[2] The fact that a regenerate person experiences alternations, that is to say, at one point no charity resides with him and at the next some charity, is perfectly clear for the reason that with everybody, even the regenerate, nothing but evil exists. Everything good with him is the Lord's alone. Because nothing but evil exists with him it is inevitable that he undergoes such changes, at one time living so to speak in 'summer', that is, in charity, and at another in 'winter', that is, in no charity. The result of such changes is that a person is being ever more perfected and so made ever more happy. Such changes take place with a regenerate person not only during his lifetime but also when he has entered the next life, for without changes like those of summer and winter as regards things of the will, and like those of day and night as regards things of the understanding, he is in no way perfected and made more happy. In the next life however people's changes are like those of summer and winter in temperate regions and like those of day and night in springtime.
[3] The Prophets too describe these states as summer and winter, and as day and night, as in Zechariah,
And it will be, on that day living waters will flow out from Jerusalem, part of them to the eastern sea and part of them to the western sea; in summer and in winter will it be. Zech 14:8.
This refers to the New Jerusalem, or the Lord's kingdom in heaven and on earth, that is, the state of His kingdom in both places, which is also called summer and winter. In David,
O God, Your is the day, Thine also is the night. You have prepared the light and the sun, You have fixed all the bounds of the earth, You have made summer and winter. Ps 74:16, 17.
These words embody like matters. Similarly in Jeremiah who says that the covenant for the day is not to be broken, nor the covenant for the night, so that day and night come at their appointed time, Jer 33:20.
Latin(1748-1756) 935
935. 'Et aestas et hiems': quod significent statum hominis regenerati quoad nova ejus voluntaria quorum vices se habent sicut aestas et hiems, constare potest ab illis quae de frigore et aestu dicta sunt; vices regenerandorum assimilantur frigori et aestui, sed vices regeneratorum aestati et hiemi: quod de regenerando ibi actum, hic autem de regenerato, constat inde quod ibi primo loco 'frigus' nominetur et secundo 'aestus'; hic autem primo loco 'aestas' et secundo 'hiems'; causa est quia homo qui regeneratur, incipit a frigore, hoc est, a nulla fide et charitate, at cum regeneratus est, tunc incipit a charitate. [2] Quod vices regenerato sint, nempe quod apud eum nunc nulla charitas et nunc aliqua charitas, constare manifeste potest ex causa quod apud unumquemvis, etiam regeneratum, non sit nisi malum, et quod omne bonum sit solius Domini: quia apud eum nihil nisi malum, non potest aliter quam vices subire, et nunc esse quas in 'aestate,' hoc est, in charitate, nunc autem in 'hieme,' hoc est, in nulla charitate: vices tales sunt ut homo magis et magis perficiatur et sic ut magis et magis felix reddatur. Vices tales non solum sunt apud hominem regeneratum dum vixit in corpore, sed etiam cum in alteram vitam venit, nam absque viribus quasi aestatis et hiemis quoad voluntaria et quasi diei et noctis quoad intellectualia, nusquam perficitur et felicior redditur; sed vices eorum in altera vita se habent sicut vices aestatis et hiemis in zonis temperatis et sicut vices diei et noctis temporibus vernis. [3] Status hi etiam apud Prophetas describuntur per aestatem et hiemem et per diem et noctem, ut apud Zachariam, Et erit, in die illo exibunt aquae vivae de Hierosolyma pars illarum ad mare orientale, et pars illarum ad mare posterius in aestate et in hieme erit, xiv 8;ubi de Nova Hierosolyma, seu de regno Domini in caelo et in terra, seu de statu utrobique, qui etiam vocatur aestas et hiems: apud Davidem, Deus, Tibi dies, etiam Tibi nox; Tu praeparasti lucem e solem; Tu statuisti omnes terminos terrae; aestatem et hiemem Tu formasti, Ps. lxxiv 16, 17;
quae similia involvunt: similiter apud Jeremiam, Quod non irritum reddetur foedus diei, et foedus noctis, ut sit dies et nox in tempore suo, xxxiii 20.