----中文待译----
1083. And shall burn her with fire. That this signifies rejection of the whole of that religious persuasion, which has profaned the holy things of the church by the love of ruling over them and over heaven, is evident from the signification of burning with fire, as denoting to destroy those things of the church that are profaned by the love of ruling. For the punishment of the profanation of the holy things of the church was, to be burned with fire, because that fire represented the fire of hell; and to be burned signified to perish thereby; and the fire of hell is the love of ruling.
The reason why being burned with fire is here the punishment of the profanation of the holy things of the church is, that the whore is meant; and by Babylon as a whore is signified the profanation of the holy things of the church by the diabolical love of ruling over them. The same is signified by being burned with fire by Tophet in the valley of Hinnom, where they burnt their sons and daughters, by which, in the spiritual sense, is also signified the profanation of the truths and goods of the church; by sons the truths thereof, and by daughters the goods. Nearly the same is signified by the valley of Achor, where Achan, who took of the cursed things, after being stoned, was burnt with fire.
From this it is evident that by burning the whore with fire is signified the rejection of the whole of that religious persuasion, which has profaned the holy things of the church, by the love of ruling over them and over heaven. The rejection by the Reformed is meant, according to what was said above.
Continuation concerning the Word:-
[2] Because there is a trine in every particular of the Word, one within the other, and this trine is like that of effect, cause, and end, it follows that there are three senses in the Word, one within the other - a natural, a spiritual, and a celestial; a natural for the world, a spiritual for the heavens of the Lord's spiritual kingdom, and a celestial for the heavens of His celestial kingdom. That all the heavens are distinguished into two kingdoms, the spiritual and the celestial, may be seen in the work concerning Heaven and Hell 20-28.
Now because one sense is within the other - the first which is the literal sense, for the natural world; the second which is the internal sense, for the spiritual kingdom; and the third which is the inmost, for the celestial kingdom - it follows that the natural man, the spiritual angel, and the celestial angel, each draws his own sense therefrom; thus each that which is analogous and agreeable to his own essence and nature. This takes place when the man whom the Lord leads is reading the Word.
[3] But this shall be illustrated by examples. When this precept of the Decalogue is read, "Thou shalt honour thy father and thy mother," then a man in the world, by father and mother, understands the father and mother on earth, as also all those who are or may be in the place of a father or mother; and by honouring, he understands to hold them in honour; whereas an angel of the spiritual kingdom by father understands the Divine Good, and by mother the Divine truth; and by honouring, he understands to love; but an angel of the celestial kingdom by father understands the Lord, and by mother, heaven and the church; and by honouring, he understands doing.
[4] When the fifth precept of the Decalogue is read, "Thou shalt not steal," then a man, by stealing, understands to steal and defraud, by taking away under any pretence his neighbour's goods; whereas an angel of the spiritual kingdom, by stealing, understands the depriving another of his truths and goods by falsities and evils; but an angel of the celestial kingdom, by not stealing, understands not to attribute to himself the things that are the Lord's, as the good of love and the truth of faith; whereby good becomes not good, and truth not truth, because from man.
[5] When the sixth precept is read, "Thou shalt not commit adultery," a man then by committing adultery understands the committing adultery and whoredom, also to think filthy thoughts, to speak lasciviously, and to do obscene things, whereas an angel of the spiritual kingdom, for committing adultery, understands falsifying the truths of the Word, and adulterating the goods thereof; but an angel of the celestial kingdom, for committing adultery, understands blasphemy against the Lord, heaven, and the church.
[6] When the seventh precept is read, "Thou shalt not kill," then a man, by killing, understands also to cherish hatred and to desire revenge, even to murder; whereas an angel of the spiritual kingdom thereby understands the killing of a man's soul by scandal against his life and by reasonings, by which a man becomes spiritually dead. But an angel of the celestial kingdom, by killing, understands inducing a man to believe that there is no God, neither heaven nor hell; for by this a man perishes as to life eternal.
[7] When the eighth precept is read, "Thou shalt not bear false witness," then a man, by false witness, understands also lying and defamation; whereas an angel of the spiritual kingdom, by bearing false witness, understands saying, confirming, and persuading, that falsity is truth and evil is good; or, on the other hand, that truth is falsity and good is evil; but an angel of the celestial kingdom, by bearing false witness, understands every falsity against the Lord, and against heaven in favour of hell.
[8] From these things it is evident how a man, from the Words in the letter, draws out and calls forth a natural sense, the spiritual angel a spiritual, and the celestial a celestial, almost as the wood of a tree [extracts] its own juice, the leaf, and the fruit also, from the same earth. And what is wonderful, this is effected in an instant, without the angel knowing what the man thinks, or the man what the angel thinks; and yet, notwithstanding, their thoughts are one by correspondences, as end, cause, and effect are one. Ends are also actually in the celestial kingdom, causes in the spiritual kingdom, and effects in the natural world.
1083. And shall burn her up with fire, signifies rejection of the whole of that religious persuasion which has profaned the holy things of the church by the love of having dominion over them and over heaven. This is evident from the signification of "burning with fire," as being to destroy the things of the church that have been profaned by the love of having dominion. The punishment for profaning the holy things of the church was burning with fire, for the reason that that "fire" represented the fire of hell, and "to be burned" signified to perish thereby, and the fire of hell is the love of having dominion. "To be burned up with fire" is here the punishment for profaning the holy things of the church, since the harlot is here referred to, and "Babylon" as a "harlot" signifies profanation of the holy things of the church by the diabolical love of having dominion over them. "To be burned up with fire" has a like signification as "Tophet" in the valley of Hinnom, where they burned sons and daughters, and which signified in the spiritual sense the profanation of the truths and goods of the church, "sons" its truths, and "daughters" its goods. The valley of Achor, where Achan, who took of the devoted thing, was burned with fire after he had been stoned, has nearly the same signification. From all this it can be seen that "burning the harlot with fire" signifies the rejection of the whole religious persuasion that has profaned the holy things of the church by the love of having dominion over them and over heaven. This means rejection by the Reformed, as above.
(Continuation respecting the Word)
[2] As there is a trine, one within another, in every least particular of the Word, and this trine is like that of effect, cause, and end, it follows that there are three senses in the Word, one within another, namely, the natural, the spiritual, and the celestial; the natural for the world, the spiritual for the heavens of the Lord's spiritual kingdom, and the celestial for the heavens of His celestial kingdom. (That all the heavens are divided into two kingdoms, the spiritual and the celestial, may be seen in the work on Heaven and Hell 20-28.) Now as there is one sense within another, the first which is the sense of the letter for the natural world, the second which is the internal sense for the spiritual kingdom, and the third which is the inmost for the celestial kingdom, it follows that the natural man draws from it his sense, the spiritual angel his sense, and the celestial angel his sense, thus everyone what is analogous to and in agreement with his own essence and nature. This takes place whenever a man who is led by the Lord is reading the Word.
[3] But let this be illustrated by examples. When this commandment of the Decalogue is read: "Thou shalt honor thy father and thy mother," a man in the world understands by "father and mother" a father and mother on the earth, and also all who are or may be in the place of father or mother; and by "honoring" he understands to hold such in honor. But an angel of the spiritual kingdom understands by "father" the Divine good, and by "mother" the Divine truth, and by "honoring" loving; while an angel of the celestial kingdom understands by "father" the Lord, and by "mother" heaven and the church, and by "honoring" doing.
[4] When the fifth commandment of the Decalogue, "Thou shalt not steal," is read, by "stealing" a man understands stealing, defrauding, and taking away under any pretense his neighbor's goods. But an angel of the spiritual kingdom by "stealing" understands depriving another of his truths and goods by means of falsities and evils, while an angel of the celestial kingdom by "not to steal" understands not to attribute to himself the things that are the Lord's, as the good of love and the truth of faith; for thereby good becomes not good, and truth not truth, because they are from men.
[5] When the sixth commandment, "Thou shalt not commit adultery," is read, a man by "committing adultery" understands committing adultery and whoredom, also thinking filthy thoughts, speaking lasciviously, and doing obscene things. But an angel of the spiritual kingdom by "committing adultery" understands falsifying the truths of the Word and adulterating its goods, while an angel of the celestial kingdom by "committing adultery" understands blaspheming against the Lord, heaven, and the church.
[6] When the seventh commandment "Thou shalt not kill," is read, by "killing" a man understands hating and desiring revenge, even to murder. But an angel of the spiritual kingdom by "killing" understands the killing of a man's soul by stumbling blocks to the life and by reasonings, whereby a man is led into spiritual death, while an angel of the celestial kingdom by "killing" understands seducing a man into believing that there is no God and no heaven and no hell, for thus man perishes as to eternal life.
[7] When the eighth commandment, "Thou shalt not bear false witness," is read, a man by "false witness" understands lying and defamation. But an angel of the spiritual kingdom by "false witness" understands asserting, confirming, and persuading that falsity is truth and evil is good, or on the other hand that truth is falsity and good is evil, while an angel of the celestial kingdom by "false witness" understands every falsity against the Lord, and against heaven in favor of hell.
[8] All this makes clear how a man draws and calls forth from the Word in the letter the natural sense, a spiritual angel the spiritual sense, and a celestial angel the celestial sense, much as the wood of a tree draws its sap, the leaf its sap, and the fruit its sap, from the same soil. And what is wonderful, this is done instantly, without the angel's knowing what the man thinks, or the man what the angel thinks, and yet their thoughts are one by correspondences, as end, cause, and effect are one. Moreover, ends are actually in the celestial kingdom, causes in the spiritual kingdom, and effects in the natural world.
1083. "Et iilam comburent igne." - Quod significet rejectionem totius religiosi quod sancta ecclesiae profanavit per amorem dominandi super illa et super caelum, constat ex significatione "comburere igne", quod sit destruere illa ecclesiae quae per amorem dominandi profanata sunt; nam poena profanationis sanctorum ecclesiae fuit comburi igne, ex causa quia ignis ille repraesentabat ignem inferni, et "comburi" significabat perire per illum, et ignis inferni est amor dominandi.
Quod "comburi igne" hic sit poena profanationis sanctorum ecclesiae, est quia intelligitur "meretrix"; et per "Babylonem ut meretricem" significatur profanatio sanctorum ecclesiae per diabolicum amorem dominandi super illa. Simile quod per "comburi igne" significatur per "Topheth" in valle Hinnomi, ubi comburebant filios et filias, per quae in sensu spirituali etiam significatur profanatio verorum et bonorum ecclesiae, per "filios" vera ejus, et per "filias" bona ejus: simile fere significatur per "vallem Achoris", ubi Achan, qui ex devotione sumpsit, postquam lapidatus est, igne combustus est. Ex his constare potest quod per "comburent meretricem igne", significetur rejectio totius religiosi quod sancta ecclesiae profanavit per amorem dominandi super illa et super caelum; intelligitur rejectio a Reformatis, ut supra.
[2] (Continuatio de Verbo.)
Quoniam trinum est in singulis Verbi, unum intra alterum, et hoc trinum est sicut sunt effectus, causa et finis, sequitur quod tres sensus in Verbo sint, unus intra alterum, nempe naturalis, spiritualis et caelestis; naturalis pro mundo, spiritualis pro caelis regni spiritualis Domini, et caelestis pro caelis regni caelestis Ipsius. (Quod omnes Caeli distincti sint in duo Regna, Spirituale et Caeleste, videatur in opere De Caelo et Inferno 20-28.) Nunc quia unus sensus est intra alterum, primus qui est sensus litterae pro mundo naturali, secundus qui est sensus internus pro regno spirituali, ac tertius qui est intimus pro regno caelesti, sequitur quod homo naturalis hauriat suum sensum, angelus spiritualis suum, et angelus caelestis suum, ita quisque quod suae essentiae et naturae analogon est et convenit; hoc fit dum homo, quem Dominus ducit, legit Verbum.
[3] Sed hanc rem exempia illustrent. Dum legitur hoc praeceptum decalogi", Patrem tuum et matrem tuam honorabis", tunc homo in mundo per "patrem et matrem" intelligit patrem et matrem in terra, ut et omnes qui loco patris et matris sunt aut esse possunt; et per "honorare" intelli it illos honore habere: at angelus regni spiritualis per "patrem" inte igit Divinum Bonum, ac per "matrem" Divinum Verum, et per "honorare" intelligit amare: angelus vero regni caelestis per "patrem" intelligit Dominum, et per "matrem" caelum et ecclesiam, et per "honorare" intelligit facere.
[4] Dum legitur quintum praeceptum decalogi, "Non furaberis", tunc homo per "furari" intelligit furari, defraudare, sub aliqua specie auferre proximo sua bona; angelus autem regni spiritualis pro "furari" intelligit deprivare alium suis veris et bonis per falsa et mala; angelus vero regni caelestis pro "furari" intelligit non attribuere sibi illa quae Domini sunt, ut bonum amoris et verum fidei; sic bonum non fit bonum, nec verum fit verum, quia ab homine.
[5] Dum legitur sextum praeceptum, "Non adulteraberis", tunc homo per "adulterari" intelligit adulterium committere et scortari, tum spurca cogitare, lasciva loqui, et obscena facere; angelus autem regni spiritualis pro "adulterari" intelligit falsificari vera Verbi, et adulterare bona ejus; angelus autem regni caelestis pro "adulterari" intelligit blasphemare Dominum, caelum et ecclesiam.
[6] Dum legitur septimum praeceptum, "Non occides", tunc homo per "non occidere" etiam intelligit odio habere, et vindictam cupere usque ad necem; angelus autem regni spiritualis pro "occidere" intelligit necare animam hominis per scandala vitae et per ratiocinia, per quae homini mors spiritualis; angelus vero regni caelestis pro "occidere" intelligit inducere homini fidem quod Deus non sit, nec caelum et infernum; sic perit homo quoad vitam aeternam.
[7] Dum octavum praeceptum legitur, "Non false testaberis", tunc homo per "false testari" etiam intelligit mentiri et diffamare: at angelus regni spiritualis pro "false testari" intelligit dicere, confirmare et persuadere quod falsum sit verum ac malum sit bonum, aut vicissim quod verum sit falsum, et bonum sit malum; angelus autem regni caelestis pro "false testari" intelli it omne falsum contra Dominum, et contra caelum pro inferno.
[8] Ex his patet quomodo homo ex Verbo in littera haurit et evocat naturalem sensum, angelus spiritualis spiritualem, ac caelestis caelestem, paene sicut arboris lignum suum succum, folium suum, et fructus suum ex eadem terra; et quod mirabile, hoc fit in instanti, praeter quod angelus sciat quid homo cogitat, nec homo quid angelus, et usque tamen cogitationes unum sunt per correspondentias, sicut finis, causa et effectus unum sunt: actualiter etiam fines sunt in regno caelesti, causae in regno spirituali, et effectus in mundo naturali.