----中文待译----
1022. To give unto her the cup of the wrath of his anger. That this signifies its devastation by the dire falsities of evil, is evident from the signification of a cup, as denoting falsity from hell, which is the falsity of evil (concerning which see n. 960); and as it appears as if God were angry and wrathful on account thereof, it is called the cup of the wrath of the anger of God, wrath on account of falsity, and anger on account of evil. Therefore by giving her that cup is signified to devastate; for the falsity of evil from hell devastates all the good and truth of the church. That the church meant by Babylon is thus devastated will be seen in the two following chapters.
Concerning the Tenth Precept, "Thou shalt not covet (or desire) thy neighbour's wife, his man-servant, or his maid-servant, his ox, or his ass."
[2] These lusts extend to what are man's own, since the wife, the man-servant, the maid-servant, the ox, and the ass are in his house. And by those things in a man's house, in the spiritual internal sense, are meant what are his own; that is to say, by the wife is meant the affection of spiritual truth and good; by the man-servant and maid-servant, the affection of rational truth and good serving the spiritual, and by the ox and the ass, the affection of natural good and truth. These affections are signified by such things in the Word. But whereas to covet and desire those affections is to will and to covet the subjection of the man to one's own power and authority, therefore it follows, that by the lusts of those things are meant those of the love of self, that is, of the love of ruling; for thereby a man makes the things belonging to his neighbour his own.
[3] From those things it is evident that the lust of the ninth precept is that of the love of the world; and that the lusts of this precept are those of the love of self. For, as said before, all lusts pertain to love; for it is the love which covets. And as there are two evil loves to which all lusts have reference, namely, the love of the world and the love of self, it follows that the lust of the ninth precept has reference to the love of the world, and that the lusts of this precept have reference to the love of self, particularly to the love of ruling.
That from these two loves all evils and the falsities therefrom take their rise may be seen above (n. 159, 171, 394, 506, 517, 650, 950, 951, 973, 982, 1010, 1016); and in the Doctrine of the New Jerusalem 65-83).
1022. To give unto her the cup of the wrath of His anger, signifies its devastation through direful falsities of evil. This is evident from the signification of a "cup," as being falsity from hell, which is the falsity of evil (See n. 960; and as it appears as if God were wrathful and angry on account of this it is called "the cup of the wrath of the anger of God," "wrath" on account of the falsity, and "anger" on account of the evil. So "to give unto her that cup" signifies to devastate, for the falsity of evil from hell devastates the church as to all good and truth. That the church meant by "Babylon" has been thus devastated will be made evident from the two following chapters.
(The Tenth Commandment)
[2] "Thou shalt not covet (or desire) thy neighbor's wife, his manservant, or his maidservant, his ox, or his ass." These are lusts after what is man's own, because the wife, manservant, maidservant, ox, and ass, are within his house, and the things within a man's house mean in the spiritual internal sense the things that are his own, that is, the wife means the affection of spiritual truth and good, "manservant and maidservant," the affection of rational truth and good serving the spiritual, and "ox and ass" the affection of natural good and truth. These signify in the Word such affections; but because coveting and desiring these affections means to will and eagerly desire to subject a man to one's own authority or bidding, it follows that lusting after these affections means the lusts of the love of self, that is, of the love of ruling, for thus does one make the things belonging to a companion to be his own.
[3] From this it can now be seen that the lust of the ninth commandment is the lust of the love of the world, and that the lusts of this commandment are lusts of the love of self. For, as has been said before, all lusts are of love, for it is love that covets; and as there are two evil loves to which all lusts have reference, namely, the love of the world and the love of self, it follows that the lust of the ninth commandment has reference to the love of the world, and the lust of this commandment to the love of self, especially to the love of ruling. (That all evils and the falsities therefrom flow from these two loves may be seen above, n. 159, 171, 394, 506, 517, 650, 950, 951, 973, 982, 1010, 1016; and in the New Jerusalem and its Heavenly Doctrine, n. 65-83.)
1022. "Dare illi poculum (vini) excandescentiae irae Ipsius." - Quod significet devastationem ejus per dira falsa mali, constat ex significatione "poculi", quod sit falsum ab inferno, quod est falsum mali (de qua (supra), n. 960(a)); et quia apparet sicut Deus propter id excandescat et irascatur, dicitur "poculum excandescentiae irae Dei", "excandescentia" propter falsum, et "ira" propter malum; inde per "dare illi id poculum" significatur devastare, nam falsum mali ab inferno devastat ecclesiam quoad omne bonum et verum. Quod ecclesia illa quae intelligitur per "Babylonem" ita devastata sit, ex sequentibus binis capitibus constabit.
[2] (DE DECIMO PRAECEPTO)
DE DECIMO PRAECEPTO, "NON CONCUPISCES (SEU APPETES) UXOREM SOCII TUI, SERVUM AUT ANCILLAM EJUS, BOVEM AUT ASINUM EJUS."
Hae concupiscentiae sunt ad propria hominis, quia uxor, servus, ancilla, bos et asinus sunt intra domum ejus, et per illa quae intra domum hominis sunt, in sensu spirituali interno intelliguntur propria ejus; nempe, per "uxorem" affectio veri et boni spiritualis, per "servum" et "ancillam" affectio veri et boni rationalis spirituali inservientis, et per "bovem" et "asinum" affectio boni et veri naturalis; hae affectiones per illa significantur in Verbo: sed quia illas affectiones concupiscere et appetere, est velle et cupere subjicere hominem suae potestati, aut facere illum sui juris, inde sequitur quod per concupiscentias ad illas intelligantur concupiscentiae amoris sui, hoc est, amoris imperandi; sic enim propria socii facit sua.
[3] Ex his nunc constat quod concupiscentia noni praecepti sit concupiscentia amoris mundi, et quod concupiscentiae hujus praecepti sint concupiscentiae amoris sui; nam, ut prius dictum est, omnes concupiscentiae sunt amoris, est enim amor qui cupit; et quia bini amores mali sunt, ad quos omnes concupiscentiae se referunt, nempe amor mundi et amor sui, sequitur quod concupiscentia noni praecepti se referat ad amorem mundi, et quod concupiscentiae hujus praecepti se referant ad amorem sui, in specie ad amorem imperandi. (Quod ex binis illis amoribus omnia mala et inde falsa scaturiant, videatur supra, n. 159, 171, 394, 506, 517, 650(d), 950, 951, 973, 982, 1010, 1016; et in Doctrina Novae Hiersolymae, n. De 65-83.)