----中文待译----
1066. The other is not yet come, and when he cometh, he must continue but a short space. That this signifies the profaned truth, that the Lord's power over heaven and over earth, assumed by them, is said not to be Divine, when nevertheless it is Divine, is evident from the signification of the other king of the two who were remaining after five of the seven were fallen, as denoting here the other truth profaned, but still one with the former; with this difference, that the Lord's power over heaven and earth, which they have transferred to themselves, is not Divine, when, nevertheless, it is Divine. And because it is Divine, and yet is denied to be so, it is said that that king, that is, that truth profaned, is not yet come; and that when it shall come, it must continue but a short space; by which is signified that that power is Divine, although it is said that it is not Divine. Why this is signified by that other king is, because he acts as one with the former king; only with this difference, whether that power is Divine or not. That he acts as one with the former with this difference, is evident from the verse following, in which the beast is said to be the eighth king, and yet of the seven. Therefore, when the beast is said to be a king of the seven, it follows that those two who remain after the five of the seven who are fallen, and who are called the one and the other, have respect to one thing, or to one truth profaned; and that the other truth profaned is what is signified by the beast, so far as that is said to be one king of the seven.
[2] As to the thing itself, it is known that they say that the power over heaven, and over the souls of men to save them, is not Divine, because it was the power of the Lord's Human transferred to Him from God the Father, and from the Lord to Peter. But these things they say for fear the common people should withdraw from them. That still that power is Divine clearly appears from this, that after God created the universe, the primary [object] of the Divine power is to liberate men from hell, and to save them. For a man is not saved in a moment, because he is reformed and regenerated by the Lord by successive degrees, from infancy even to the last period of his life in the world, and afterwards to eternity, and no human power can contribute to this at all.
That a man is thus reformed and regenerated by the Lord they do not know, because they do not desire to know. Therefore they persuade themselves that salvation is instantaneous, and only admission into heaven; this, however, is absolutely false. But upon this subject more will be said elsewhere.
Continuation concerning the Word:-
[3] In brief, the Word is Divine truth itself which gives wisdom to angels and enlightens men. Because Divine truth proceeds from the Lord, and what proceeds from Himself is Himself, just as light and heat proceed from the sun, and are the sun, or of the sun outside of it; and because the Word is Divine truth, it is also the Lord, as it is called in John (1:1-3, 14). Because the Divine truth, which is the Word, in its descent into the world from the Lord, has passed through the three heavens, therefore it has become accommodated to every heaven, and lastly also to men in the world. It is from this that, in the Word, there are four senses, one outside the other from the highest heaven even to the world; or one within the other from the world even to the highest heaven. Those four senses are called the celestial, the spiritual, the natural from the celestial and spiritual, and the merely natural. This being for the world, that for the ultimate heaven, the spiritual for the second heaven, and the celestial for the third.
These four senses differ much from one another, so that when one is beside the other they are not recognised [as the same Word]; but still they make one when one follows the other. For one follows from the other as the effect from the cause, and as what is posterior from what is prior. Therefore, as the effect represents the cause and corresponds to the cause, so does the posterior sense to the prior. Hence it is that all four senses make one by correspondences.
[4] From these things it follows that the ultimate sense of the Word, which is the literal sense, and the fourth in order, contains in itself the three interior senses, which are for the three heavens; that these three senses are unfolded and shown in the heavens, while a man upon earth reads the Word with reverence; that hence it is the literal sense of the Word, from which and by which communication is effected with the heavens; also, from which and by which a man has conjunction with the heavens; that the literal sense of the Word is the basis of the Divine truth in the heavens, and that Divine truth without such a basis would be as a house without a foundation; and that the wisdom of the angels without that foundation would be like a house in the air; that it is the literal sense of the Word in which the power of Divine truth consists; that it is the literal sense of the Word by which man receives enlightenment from the Lord, and by which answers are made when man desires enlightenment; that it is the literal sense of the Word from which everything of doctrine on earth is to be confirmed; that Divine truth in the literal sense of the Word is in its fulness; that Divine truth in the literal sense of the Word is in its holiness.
1066. The other is not yet come, and when he is come he must remain a short time, signifies the profaned truth that the Lord's authority over heaven and earth, assumed by them, is said not to be Divine, and yet it is Divine. This is evident from the signification of "the other king" of the two that remained besides "the five" of the seven that "had fallen," as being here the other truth profaned, which nevertheless is one with the former, with the difference that the Lord's authority over heaven and earth, which they have transferred to themselves, is said not to be Divine, and yet it is Divine. And because it is Divine, although this is denied, it is said that "this king," that is, this profaned truth, "is not yet come;" and that "when he is come he must remain a short time," which signifies that that authority is Divine, although it is said that it is not Divine. This is the signification of "that other king," because he acts as one with the former king, only with the difference as to whether that authority is Divine or not. That he acts as one with the former with this difference is evident from the following verse, in which the beast is said to be "the eighth king, and yet of the seven;" therefore as the beast is said to be one king of the seven, it follows that these two that remain after five of the seven had fallen, and that are called "the one" and "the other," have respect to one matter, that is, to one profaned truth; and that the other profaned truth is what is signified by the beast, so far as that is said to be "one king of the seven. "
[2] In respect to the thing itself it is well known that they claim that the authority over heaven, and over the souls of men to save them, is not Divine, since it was the authority of the Lord's Human transferred to Him from God the Father, and from the Lord to Peter. But this is said from a fear that the common people may withdraw from them. Nevertheless, that authority is Divine as is clearly evident from this, that after God had created the universe, the chief object of the Divine power is to deliver men from hell and to save them. For man is not saved in a single moment, since he is reformed and regenerated by the Lord by successive steps from infancy even to the end of his life in the world, and afterwards to eternity; and to this no human power can contribute in the least. That man is thus reformed and regenerated by the Lord they do not know, because they do not wish to know it; consequently they persuade themselves that salvation is instantaneous, and is simply an admission into heaven, which is a huge falsity. But on this more will be said elsewhere.
(Continuation respecting the Word)
[3] In a summary: The Word is Divine truth itself, which gives wisdom to angels and enlightens men. As Divine truth proceeds from the Lord, and as what proceeds is Himself out of Himself, the same as light and heat proceed from the sun and are the sun, that is, are of the sun out of it, and as the Word is the Divine truth, it is also the Lord, as it is called in John (John 1:1-3, 14). Inasmuch as the Divine truth, which is the Word, in its descent into the world from the Lord, has passed through the three heavens, it has become accommodated to each heaven, and lastly to men also in the world. This is why there are in the Word four senses, one outside of the other from the highest heaven down to the world, or one within the other from the world up to the highest heaven. These four senses are called the celestial, the spiritual, the natural from the celestial and the spiritual, and the merely natural. This last is for the world, the next for the lowest heaven, the spiritual for the second heaven, and the celestial for the third. These four senses differ so greatly from one another that when one is exhibited beside the other no connection can be recognized; and yet they make one when one follows the other; for one follows from the other as an effect from a cause, or as what is posterior from what is prior; consequently as an effect represents its cause and corresponds to its cause, so the posterior sense corresponds to the prior; and thus it is that all four senses make one through correspondences.
[4] From all this these truths follow. The ultimate sense of the Word, which is the sense of its letter, and the fourth in order, contains in itself the three interior senses, which are for the three heavens when a man on the earth is reverently reading the Word. Therefore the sense of the letter of the Word is that from which and through which there is communication with the heavens, also from which and through which man has conjunction with the heavens. The sense of the letter of the Word is the basis of Divine truth in the heavens, and without such a basis the Divine truth would be like a house without a foundation; and without such a basis the wisdom of the angels would be like a house in the air. It is the sense of the letter of the Word in which the power of Divine truth consists. It is the sense of the letter of the Word through which man is enlightened by the Lord and through which he receives answers when he wishes to be enlightened. It is the sense of the letter of the Word by which everything of doctrine on the earth must be confirmed. In the sense of the letter of the Word is the Divine truth in its fullness. In the sense of the letter of the Word the Divine truth is in its holiness.
1066. "Alter nondum venit, et quando venerit, brevi illum oportet manere." - Quod. significet verum profanatum, quod potestas Domini super caelum et super terram ab illis assumpta dicatur non esse Divina, cum tamen est Divina, constat ex significatione "alterius regis" de duobus superstitibus postquam quinque ex septem ceciderunt, quod sitverum profanatum, hic alterum, sed usque unum cum priori, cum differentia quod potestas Domini super caelum et super terram, quam in se transtulerunt, non sit Divina, cum tamen est Divina; et quia est Divina, et usque negatur esse Divina, dicitur quod "ille rex", hoc est, id verum profanatum, "nondum venerit", et quod "cum venerit, brevi oporteat illum manere", per quae significatur quod potestas illa sit Divina, tametsi dicitur quod non sit Divina: quod hoc per "alterum illum regem" significetur, est quia unum agit cum rege priori, solum cum differentia, num potestas illa sit Divina vel non: quod unum agat cum priori cum illa differentia, patet a sequente versu, quod de "bestia" dicatur quod sit "rex octavus", et tamen "de septem"; quare dum bestia dicitur "rex ex septem", sequitur, quod illi bini, qui post quinque ex septem qui ceciderunt, supersunt, de quibus dicitur "unus" et "alter", sint unius rei seu unius veri profanati, et quod alterum verum profanatum sit quod significatur per "bestiam", quatenus illa dicitur esse "unus rex de septem."
[2] Quod ipsam rem attinet, notum est quod dicant quod potestas super caelum et super animas hominum ad salvandum illos non sit Divina, quia fuit potestas Humani Domini in Ipsum a Deo Patre translata, et a Domino in Petrum; sed haec dicunt ob timorem ne vulgus ab illis recedat: quod tamen usque potestas illa Divina sit, constat manifeste ex eo, quod postquam Deus universum creaverat, primarium Divinae potestatis sit liberare homines ab inferno et salvare illos; homo enim non salvatur uno momento, quoniam a Domino reformatur et regeneratur per gradus successive ab infantia usque ad ultimum vitae suae in mundo, ac postea in aeternum, et potestas humana prorsus nihil ad hoc potest conferre: quod homo ita reformetur ac regeneretur a Domino, non sciunt, quia non volunt scire; quare persuadent quod salvatio sit momentanea, et solum admissio in caelum, quod tamen est enorme falsum. Sed de his plura alibi.
[3] (Continuatio de Verbo.)
In summa: Verbum est ipsum Divinum Verum, quod angelis dat sapientiam, et homines illustrat. Quia Divinum Verum procedit a Domino, et quod procedit est Ipse extra Se, sicut lux et calor procedunt a sole, et sunt sol seu solis extra illum, et quia Verbum est Divinum Verum, est quoque Dominus, ut vocatur apud Johannem (cap. 1, vers. 1-3, 14). Quia Divinum Verum, quod est Verbum, dimissum in mundum a Domino, transivit tres caelos, ideo unicuique caelo accommodatum factum est, ac ultimo etiam hominibus in mundo. Ex eo est quod in Verbo quatuor sensus sint, unus extra alterum a caelo supremo usque ad mundum, aut unus intra alterum a mundo usque ad supremum caelum. Illi quatuor sensus vocantur caelestis, spiritualis, a caelesti et spirituali naturalis, et mere naturalis; hic pro mundo, ille pro ultimo caelo, spiritualis pro secundo caelo, et caelestis pro tertio. Quod quatuor illi sensus valde inter se differant, adeo ut dum sistitur unus juxta alterum non dignoscantur; sed quod usque unum faciant, dum unus sequitur alterum; sequitur enim unus ab altero sicut effectus a causa et sicut posterius a priori, quare sicut effectus repraesentat causam, et correspondet causae, ita sensus posterior priori; inde est, quod omnes quatuor sensus unum faciant per correspondentias.
[4] Ex illis sequuntur haec: Quod sensus Verbi ultimus, qui est sensus litterae ejus et ordine quartus, in se contineat tres sensus interiores, qui pro tribus caelis. Quod tres illi sensus evolvantur, et sistantur in caelis, dum homo in terris Verbum sancte legit. Quod inde sensus litterae Verbi sit, a quo et per quem fit communicatio cum caelis; tum a quo et per quem homini fit conjunctio cum caelis. Quod sensus litterae Verbi sit basis Divini Veri in caelis, et quod Divinum Verum absque tali basi foret sicut domus absque fundamento; et quod sapientia angelorum absque illa basi foret sicut domus in aere. Quod sensus litterae Verbi sit in quo potentia Divini Veri consistit. Quod sensus litterae sit, per quem homo a Domino illustratur, et per quem responsa fert dum vult illustrari. Quod sensus litterae Verbi sit, a quo omne doctrinae in terris confirmandum est. Quod Divinum Verum in sensu litterae Verbi sit in suo pleno. Quod Divinum Verum in sensu litterae Verbi sit in suo sancto.