----中文待译----
1070. And have received no kingdom as yet; but they receive power as kings one hour with the beast. That this signifies with those who have not thus acknowledged the Lord's power over heaven and earth to be transferred to man, and who have attributed Divine sanctity to the Word, and not so to the edicts of the Pope, is evident from the signification of kings, as denoting the truths of the Word; in this case those two primary truths treated of in the verses just preceding; and from the signification of kingdom, as denoting the church, in this case the church which is called Babylon, where those two truths are profaned; and yet by those who [are here signified] by the kings who have not yet received a kingdom, they are not profaned, but received; and from the signification of one hour, as denoting some part. For by hour, in the Word, as by times in general and in particular, is signified a thing as to the quality of its state. Here, therefore, by one hour is signified some part, consequently, that they reigned in some small degree with the woman, the whore. From these observations, therefore, this sense results, that these two primary truths of the church, namely, that the Lord's power over heaven and over the church, consequently, over the souls of men to save them, is transferred to some man, and that the word of the Pope is of equal power and sanctity with the Word, are not acknowledged, thus not profaned. That this sense is contained in those words may be clearly seen from what follows, namely, that they shall deliver up their power to the beast, by which is signified that they shall attribute Divine sanctity to the Word. Also that the Lamb shall fight with them, and that the Lamb shall overcome them, by which is signified that they will acknowledge that the Lord has the power of saving; thus, that dominion over heaven, the church, and the souls of men belongs to the Lord, and not to the Pope.
[2] It has been stated above that there are two things that make the church, the acknowledgment and faith that the Lord has the power of saving, and that the Word is Divine; and that where those two are not acknowledged and believed there the church is not. The reason is, that the Lord reforms man, and imparts to him faith and love; and the Word teaches the way by which a man must go to the Lord, that he may receive faith and love from Him. Unless these two truths, therefore, are acknowledged in the church it is not a church. But lest the church in Europe should altogether perish, it was provided by the Lord that not only within the kingdom of Babylon, but also outside of it, there should be societies which, being in those two primary truths that are the pillars and the foundations of the church itself, should not make one with the Babylonians. Within Babylon are those who are in the kingdom of France, and many in Holland, England, Scotland, and Ireland, who have not taken away from the Lord the power of saving men, nor Divine sanctity from the Word, and attributed both the former and the latter to some vicar, as is evident from the contest of the Gallican church with the Roman, which has so long continued, and still continues. These are the things chiefly treated of in verses 12, 13, and 14 of this chapter.
Because outside the kingdoms of Babylon there are churches that give all the power of saving to the Lord, and none to the Pope, and acknowledge the Word alone to be Divine, and have entirely withdrawn from papal dominion, and are thence called Protestants and Reformed, therefore these are also treated of in this chapter. For they are those of whom it is said, that they shall hate the whore, and make her desolate and naked, and also shall devour her flesh, and burn her with fire, and who shall give their kingdom to the beast (vers. 16 and 17). But of those we shall speak presently.
Continuation concerning the Word:-
[3] But because the world is ignorant how it is to be understood that the Lord is the Word (John 1:1, 2, 14), it must be further explained.
It is known in the church that God is good itself and truth itself; and, hence, that all the good pertaining to angels and to men is from God, and also all truth. Now because the Lord is God, He is also Divine Good and Divine truth; and this is what is meant by the Word, which was with God, and which was God; and also which was the light that enlighteneth every man also; which was made flesh, that is, a man in the world.
That the Lord was the Divine truth, which is the Word, while in the world, He Himself teaches in many passages where He calls Himself the Light; also where He calls Himself the Way, the Truth, and the Life; and where He says that the Spirit of Truth proceeds from Him. The Spirit of Truth is the Divine truth. When the Lord was transfigured He represented the Word; by His face, which shone like the sun, the Divine good thereof, and by His garments, which were bright as the light and white as snow, the Divine truth. Moses and Elias, who then spoke with the Lord, also signified the Word, Moses, the historical Word, and Elias, the prophetical Word. Moreover, by all things of the Lord's passion the nature of the violence which the Jewish nation offered to the Word was represented.
The Lord also from Divine truth, which He is, is called God, King, and Angel; and is also meant by the rock in Horeb, and by the rock spoken of concerning Peter. From these things it is evident that the Lord is the Word, because Divine truth. The Word in the letter, which is with us, is the Divine truth in ultimates.
1070. And have not yet received a kingdom, but they receive authority as kings one hour with the beast, signifies with those who have not thus acknowledged that the Lord's authority over heaven and earth has been transferred to man, but have ascribed Divine holiness to the Word and not to the decrees of the Pope. This is evident from the signification of "kings," as being the truths of the Word, here those two primary truths that have been treated of in the verses just preceding; also from the signification of "kingdom," as being the church, here the church called Babylon, where these two truths have been profaned; and yet those truths have not been profaned by such as are meant by "the kings that have not yet received a kingdom," but have been accepted by them. Also from the signification of "one hour," as being some part, for "hour," like times in general and in particular, signifies in the Word the thing as to the quality of its state; so here "one hour" signifies some part, and thus that these in some degree reigned with the woman the harlot. Therefore from all this there comes this meaning, that these two primary truths of the church (namely, that the Lord's authority over heaven and the church, and thus over the souls of men to save them, has been transferred to a certain man, and that the voice of the mouth of the Pope has equal power and holiness with the Word), have not been acknowledged and thus have not been profaned. That this sense is contained in these words can be seen especially from what follows, namely, that "they shall give over their authority to the beast," which signifies that Divine holiness must be attributed to the Word; also that "the Lamb shall fight with them," and "the Lamb shall overcome them," which signifies that they will acknowledge that the Lord has power to save, thus that He, and not the Pope, has dominion over heaven, the church, and the souls of men.
[2] It has been said above that there are two things that constitute the church, namely, the acknowledgment and belief that the Lord has the power to save, and that the Word is Divine; and that where these two are not acknowledged and believed there is no church; and for the reason that the Lord reforms man and gives him faith and love, and the Word teaches the way in which man must go to the Lord that he may receive faith and love from Him. Unless these two truths are recognized in a church it is not a church. But that the church in the European world might not wholly perish, it has been provided by the Lord that not only within the kingdom of Babylon, but also outside of it, there should be societies that should not make one with the Babylonians in these two primary truths, which are the pillars and the foundations of the church itself. Within Babylon there are those in the kingdom of France, and many in Holland, England, Scotland, and Ireland, who have not taken away from the Lord the power to save men, nor from the Word Divine holiness, and ascribed these to some vicar; as may appear from the contest between the Gallican Church and the Roman, which has so long continued and still continues. These are the things especially treated of in verses 12-14 of this chapter. Since outside of the kingdoms of Babylon there are churches that ascribe all power to save to the Lord, and none to the Pope, and acknowledge the Word alone to be Divine, and have wholly withdrawn from the papal dominion, and are consequently called Protestants and Reformed, so these also are treated of in this chapter. For it is of these that it is said, that "they shall hate the harlot and shall make her desolate and naked, and also shall eat her flesh, and burn her up with fire," and "shall give the kingdom to the beast" (verses 16, 17). (But of this presently.)
(Continuation respecting the Word)
[3] But as the world does not know how the words in John (John 1:1, 2, 14) that the Lord is the Word, are to be understood, this shall be further explained. It is known in the church that God is good itself and truth itself, and thus that all the good that an angel has and that a man has is from God, and likewise all truth. Now since the Lord is God, He is also the Divine good and the Divine truth; and this is what is meant by "the Word, that was with God, and was God," and also was "the light that enlighteneth every man," and that also "became flesh," that is, Man in the world. That when the Lord was in the world He was the Divine truth, which is the Word, He Himself teaches in many passages where He calls Himself "the Light," also where He calls Himself "the Way, the Truth, and the Life;" and where He says that "the Spirit of truth" proceeds from Him. "The Spirit of truth" is the Divine truth. When the Lord was transfigured He represented the Word, "His face that shone as the sun" represented its Divine good; and "His garments, which were bright as the light" and "white as snow," represented its Divine truth. "Moses and Elijah," who then talked with the Lord, also signified the Word, "Moses" the historical Word, and "Elijah" the prophetic Word. Moreover, all things of the Lord's passion represented the kind of violence that the Jewish nation offered to the Word. Again, the Lord from Divine truth, which He is, is called "God," "King," and "Angel," and is meant by "the rock in Horeb," and "the rock" where Peter is spoken of. All this makes clear that the Lord is the Word, because He is the Divine truth. The Word in the letter, which is with us, is the Divine truth in ultimates.
1070. "Et regnum nondum acceperunt, sed potestatem tanquam reges unam horam accipiunt cum bestia." - Quod significet apud illos qui non ita agnoverunt potestatem Domini super caelum et terram in hominem translatam esse, et qui Divinam sanctitatem addixerunt Verbo, et non ita dictatis Papae, constat ex significatione "regum", quod sint vera Verbi, hic duo illa vera primaria de quibus in versibus mox praecedentibus actum est; ex significatione "regni", quod sit ecclesia, hic ecclesia quae vocatur Babylonia, ubi duo illa vera profanata sunt, et tamen illa ab his, qui per "reges qui nondum acceperunt regnum" (intelliguntur), non profanata, sed accepta sunt; ex significatione "unius horae", quod sit aliqua pars, per "horam" enim in Verbo, sicut per "tempora" in genere et in specie, significatur res quoad ejus status quale; hic itaque per "unam horam" aliqua pars, proinde quod cum muliere meretrice aliquantum regnarent: ex his itaque hic sensus resultat, quod illa duo ecclesiae vera primaria, nempe quod potestas Domini super caelum et super ecclesiam, proinde super animas hominum ad salvandum illos, in quendam hominem translata sit, et quod vox oris papae aequali potentia et sanctitate sit cum Verbo, non agnita sint, ita non profanata: quod hic sensus illis verbis insit, apprimis videri potest ex sequentibus, quod nempe "potestatem tradent bestiae", per quod significatur quod Divinam sanctitatem Verbo addicturi sint; tum quod "Agnus pugnabit cum illis", et quod "Agnus vincet illos", per quod significatur, quod agnituri quod Domino sit potestas salvandi, ita quod Ipsi sit dominium super caelum, ecclesiam, ac animas hominum, et non papae.
[2] Dictum est supra quod duo sint quae faciunt ecclesiam, nempe agnitio et fides quod Domino sit potestas salvandi, et quod Verbum sit Divinum, et ubi illa duo non agnoscuntur et creduntur, ibi non sit ecclesia; causa est, quia Dominus reformat hominem, et dat ei fidem et amorem, ac Verbum docet viam qua homo iturus est ad Dominum, ut accipiat fidem et amorem ab Ipso; haec duo nisi cognoscantur in ecclesia, non est ecclesia; sed ne ecclesia in orbe Europaeo prorsus interiret, provisum est a Domino, ut non modo intra regnum Babyloniae, sed etiam extra illud, forent societates, quae in duobus illis veris primariis, quae ipsius ecclesiae columnae et fundamenta sunt, cum Babylonicis non unum facerent. Intra Babyloniam sunt illi qui in regno Galliae sunt, et plures in Hollandia, Anglia, Scotia et Irlandia, qui potestatem salvandi homines non ademerunt Domino, nec sanctitatem Divinam Verbo, atque hanc et illam addicarunt cuidam vicario; ut constare potest ex lite Gallicanae Ecclesiae cum Romana, quae diu perstiterat et adhuc perstat: de hac imprimis ea, quae in versibus 12-14, continentur, dicta sunt. Quoniam extra regna Babyloniae sunt ecclesiae quae omnem potestatem salvandi dant Domino, et nullam papae, ac Verbum solum agnoscunt pro Divino, et prorsus a papali dominio recesserunt, et inde vocantur Protestantes et Reformati, ideo de his quoque in hoc capite agitur; sunt enim de quibus dicitur, quod "odio habituri sint meretricem, et devastatam facturi illam et nudam, ac carnes ejus comesturi, et illam combusturi igne", et "qui daturi sunt regnum bestiae" (vers. 16, 17): sed de his in sequentibus.
[3] (Continuatio de Verbo.)
Sed quia mundus ignorat quomodo intelligendum est quod Dominus sit Verbum (Johannes 1:1, 2, 14), ulterius explicandum est. Notum est in ecclesia quod Deus sit ipsum Bonum et ipsum Verum, et quod inde omne Bonum quod est angelo et quod est homini sit a Deo, similiter omne Verum: nunc quia Dominus est Deus, est etiam Divinum Bonum et Divinum Verum, et hoc est quod intelligitur per "Verbum, quod fuit apud Deum, et quod fuit Deus", et quoque quod fuit "Lux illuminans omnem hominem", tum quod "factum est Caro", hoc est, Homo in mundo. Quod Dominus fuerit Divinum Verum, quod est Verbum, dum in mundo, docet Ipse multis in locis, ubi vocat Se "Lucem", tum ubi Vocat Se "Viam, Veritatem et Vitam", et ubi dicit quod "Spiritus Veritatis" procedat ab Ipso: "Spiritus Veritatis" est Divinum Verum. Cum Dominus transformatus est, repraesentavit Verbum; per "faciem quae fulsit sicut sol", Divinum Bonum ejus; et per "vestes, quae erant candidae sicut lux", et "albae sicut nix", Divinum Verum; "Moses et Elias", qui tunc loquebantur cum Domino, etiam significabant Verbum; "Moses" Verbum Historicum, et "Elias" Verbum Propheticum. Praeterea per omnia passionis Domini repraesentatum est qualem violentiam gens Judaica intulerat Verbo. Etiam Dominus ex Divino Vero, quod Ipse, vocatur "Deus", "Rex", et "Angelus", et quoque intelligitur per "Petram in Chorebo", et per "Petram" ubi de Petro. Ex his constare potest quod Dominus sit Verbum, quia Divinum Verum. Verbum in littera, quod apud nos, est Divinum Verum in ultimis.