----中文待译----
1084. (Verse 17) For God hath put into their hearts to do his mind. That this signifies these things from the Lord, that they should altogether withdraw, is evident from the signification of putting into their hearts, as denoting to inspire affection. For by the heart is signified the will and love, thus, affection, which is the will and love in its continuity. By God, of whom this is said, is meant the Lord, because there is no other God of heaven and earth. And from the signification of doing his mind, namely, upon the whore, as denoting those things which are said in the preceding verse - that they should make the whore desolate and naked, eat her flesh, and burn her with fire, by which is summarily signified, that they should altogether reject the profane things of Babylon, and withdraw from them, as also was done by the Reformed.
Continuation concerning the Word:-
[2] As it is from creation that the end, cause, and effect should together make one; so also it is from creation that the heavens should make one with the church on the earth, but through the Word, while it is read by man from the love of truth and good. For this is the end for which the Word was given by the Lord, in order that there might be a perpetual conjunction of the angels of heaven with the men of the earth; and also perpetual communication according to conjunction. Without this medium there would not be any conjunction and communication with heaven on this earth. The conjunction and communication is instantaneous. The reason of this is, that all things of the Word in its literal sense are like effects, in which the cause and the end are together; and the effects, which are in the Word, are called uses, the causes thereof truths, and the ends goods. And the Divine Love, which is the Lord, unites together these three in the man who is in the affection of uses from the Word.
[3] How a man, from the Word in the letter, draws and calls forth the natural sense, a spiritual angel the spiritual, and a celestial angel the celestial, and this in an instant - whence comes communication and conjunction - shall be illustrated by comparisons; first by something in the animal kingdom, afterwards by something in the vegetable kingdom, and lastly by something in the mineral kingdom.
From the Animal Kingdom. From the food, which, when it is converted into chyle, the vessels draw out and call forth their blood, the fibres of the nerves their juice, and the substances which are the origins of the fibres their spirit, which is called the animal spirit; and this by the vital heat, which in its essence is love. The vessels, the fibres, and the substances which are their origins, are distinct from one another, and yet act as one, in the whole body; and they act together and in the same instant.
[4] From the Vegetable Kingdom. The tree with its trunk and branches, leaves and fruits, stands upon its root; and from the ground, where its root is, extracts and calls forth juice, a grosser for the trunk and branches, a purer for the leaves, and the purest, which also is finer, for the fruits and for the seeds in them; and this is effected by the heat from the sun. In this case the branches, the leaves, and the fruit, although they are distinct from one another, still act together, and in an instant extract from the same ground aliments of such different purity and nobleness.
[5] From the Mineral Kingdom. In the bosom of the earth, in certain places, are minerals impregnated with gold, silver, copper, and iron. From the vapours stored up in the earth the gold attracts its element, the silver, copper and iron do the same, and this by some kind of unknown heat, distinctly, together, and in an instant.
[6] As by comparisons from natural things it is allowable to illustrate spiritual things, therefore the following are for illustration, how from the Word in its ultimates, which is the literal sense, interior things, which are things spiritual and celestial, can be drawn, called forth, extracted, and sublimated; by which a man of the church has communication and conjunction with the heavens. Comparisons can be made by means of them, because all the things in the three kingdoms of nature - the animal, vegetable, and mineral - correspond to the spiritual things in the three heavens; as the food of the body, with which a comparison is made, corresponds to the food of the soul, which is knowledge, intelligence, and wisdom.
A tree, by which also a comparison is made, corresponds to a man; the tree to the man himself, the wood to his good, the leaves to his truths, and the fruits to his uses. Similarly gold, silver, copper, and iron correspond to goods and truths; gold to celestial good, silver to spiritual truth, copper to natural good, and iron to natural truth. Moreover, similar things are also signified by them in the Word. And, what is wonderful, the purer are within the grosser, and are thence extracted, as the animal spirit and nervous juice are in the blood, from which the original substances and nervous fibres draw and extract their allotted portions. Similarly, fruits and leaves extract theirs from the gross fluid which is brought up from the ground by the wood and its bark, and so on; thus, comparatively, as from the literal sense of the Word are drawn and called forth the purer senses, according to what has been said above.
1084. Verse 17. For God gave into their hearts to do His mind, signifies things from the Lord, causing them to recede altogether. This is evident from the signification of "giving into their hearts," as being to inspire affection, for the "heart" signifies the will and the love, that is, the affection, which is the will and the love in its continuity. God, of whom this is said, means the Lord, because there is no other God of heaven and earth. Also from the signification of "doing His mind," that is, in reference to the "harlot," as being the things said in the preceding verse, that "they should make the harlot desolate and naked, eat her flesh, and burn her up with fire," which signifies in brief that they would wholly reject the profane things of Babylon and recede from them, as was done by the Reformed.
(Continuation respecting the Word)
[2] Since it is from creation that end, cause, and effect shall together make one, so it is from creation that the heavens shall make one with the church on the earth, but by means of the Word, when it is read by man from the love of truth and good. For the Word was given by the Lord to this end, that there might be a perpetual conjunction of the angels of heaven with men on the earth, and a perpetual communication according to conjunction. Without this medium there would not be any conjunction and communication with heaven on this earth. The conjunction and communication are instantaneous, and for the reason that all things of the Word in the sense of the letter are as effects, in which the cause and the end exist together, and the effects, which are in the Word, are called uses, their causes truths, and their ends goods; and the Divine love, which is the Lord, unites these three together in the man who is in the affection for uses from the Word. 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, and this instantly, from which there is communication and conjunction, shall be illustrated by comparisons; first by something in the animal kingdom, afterwards by something in the vegetable kingdom, and finally by something in the mineral kingdom.
[3] From the Animal Kingdom: From the food, when it has become chyle, the vessels draw and call forth their blood, the fibers of the nerves their fluid, and the substances that are the origins of fibers their spirit, which is called the animal spirit; and this is done through the vital heat, which in its essence is love. The vessels, the fibers, and the substances which are their origins, are distinct from each other, and yet they act as one throughout the body, and they act together and in an instant.
[4] From the Vegetable Kingdom: The tree, with its trunk and branches, leaves and fruits, stands upon its root, and from the soil where its root is draws and calls forth its sap, a coarser sap for the trunk and branches, a purer for the leaves, and a still purer and also nobler for the fruits and for the seeds in them; and this is done by means of heat from the sun. Here the branches, leaves, and fruit although they are distinct, yet they extract together and instantly and from the same soil foods of such different purity and nobleness.
[5] From the Mineral Kingdom: In the bosom of the earth in certain places there are minerals impregnated with gold, silver, copper, and iron. From vapors stored up in the earth the gold attracts its element, silver its element, copper and iron theirs, distinctly together and on the instant, and this by means of some power of unknown heat.
[6] As it is allowable to illustrate spiritual things by means of comparisons drawn from natural things, these will serve to illustrate how interior things, which are spiritual and celestial, and by which a man of the church has communication and conjunction with the heavens, can be drawn and called forth and extracted and eliminated from the Word in its ultimates, which is, the sense of the letter. Comparisons can be made with these, because all things in the three kingdoms of nature, animal, vegetable, and mineral, correspond to the spiritual things that are the three heavens, as the food of the body, with which a comparison has been made, corresponds to the food of the soul, which is knowledge, intelligence, and wisdom; a tree, with which also a comparison has been made, corresponds to man, the tree to man himself, the wood to his good, the leaves to his truths, and the fruits to his uses; so, too, gold, silver, copper, and iron correspond to goods and truths, gold to celestial good, silver to spiritual truth, copper to natural good, and iron to natural truth. Moreover, these things have these significations in the Word. And what is wonderful, the purer are contained in the grosser and are drawn from them, as the animal spirit and the nerve fluid are contained in the blood from which the original substances and nerve fiber draw and extract their distinct portions. So, again, fruits and leaves draw theirs from the gross fluid that is brought up from the soil by the wood and its bark, and so on. Thus comparatively, as has been said, the purer senses of the Word are drawn and called forth from the sense of the letter.
1084. [Vers. 17.] "Quoniam Deus dedit in corda illorum facere sententiam ejus." - Quod significet illa a Domino, ut prorsus recedercnt, constat ex significatione "dare in corda illorum", quod sit inspirare affectionem, nam per "cor" significatur voluntas et amor, ita affectio quae est voluntas et amor in suo continuo; per "Deum" de quo hoc dicitur, intelligitur Dominus, quia non est alius Deus caeli et terrae; et ex significatione "facere sententiam ejus", nempe "meretricis", quod sint illa quae in praecedente versu dicuntur, quod "meretricem devastatam et nudam facerent, carnes ejus comederent, et illam igne comburerent", per quae in summa significatur quod profana Babyloniae prorsus rejicerent, et ab illa recederent; sicut a Reformatis etiam factum est.
[2] (Continuatio de Verbo.)
Sicut ex creatione est, quod finis, causa et effectus simul unum faciant, ita quoque ex creatione est, quod caeli cum ecclesia in terris unum faciant, sed per Verbum, dum id ex amore veri et boni ab homine legitur; nam propter finem ut perpetua conjunctio angelorum caeli cum hominibus terrae esset, et quoque perpetua communicatio secundum conjunctionem, datum est a Domino Verbum; absque eo medio non foret aliqua conjunctio et communicatio cum caelo in hac tellure. Conjunctio et communicatio est instantanea; ratio est, quia omnia Verbi in sensu litterae ejus sunt sicut effectus, in quo sunt causa et finis simul, et effectus, qui in Verbo sunt, vocantur usus, causae illorum vera, et fines iilorum bona; ac Divinus Amor, qui est Dominus, tria illa counit apud hominem qui in affectione usuum est ex Verbo.
Quomodo homo ex Verbo in littera haurit et evocat naturalem sensum, angelus spiritualis spiritualem, et angelus caelestis caelestem, et hoc in instanti, unde conjunctio et communicatio, illustrabitur per comparationes; primum per aliquod in regno animali, deinde per aliquod in regno vegetabili, et demum per aliquod in regno minerali.
[3] Ex Regno Animali: – Ex cibo, dum factus est chylus, hauriunt et evocant Vasa suum sanguinem, fibrae nervorum suum succum, et substantiae quae sunt origines fibrarum suum spiritum qui vocatur animalis, et hoc per calorem vitalem, qui in sua essentia est amor: vasa, fibrae et substantiae quae origines inter se distinctae sunt, et usque unum agunt in toto corpore, et agunt simul et in instanti.
[4] Ex Regno Vegetabili: – Arbor cum stipite et ramis, foliis et fructibus, stat super radice sua, et ex humo, ubi radix ejus est, extrahit et evocat succum, crassiorem pro stipite et ramis, puriorem pro foliis, et purissimum, qui etiam nobilior est, pro fructibus et pro seminibus in illis, et hoc fit per calorem a sole; ibi rami, folia et fructus, tametsi distincta sunt, usque simul et in instanti ex eadem humo alimenta tam diversae puritatis et nobilitatis elimant.
[5] Ex Regno Minerali: – In gremio terrae quibusdam in locis sunt minerae impregnatae auro, argento, cupro et ferro. Ex halitibus in terra reconditis trahit aurum suum elementum, argentum suum, cuprum et ferrum suum, et hoc per quoddam caloris ignoti, distincte, simul ac in instanti.
[6] Quia per comparationes ex naturalibus licet illustrare spiritualia, idea haec illustrationi sint, quomodo ex Verbo in ultimis ejus, qui est sensus lid hauriri, evocari, extrahi et elimari possunt interiora, quae sunt spiritualia et caelestia, per quae homini ecclesiae fit communicatio et conjunctio cum caelis. Comparationes per illa possunt fieri, quoniam omnia quae in tribus regnis Naturae sunt, animali, vegetabili et minerali, correspondent spiritualibus quae in tribus caelis sunt: sicut cibus corporis, cum quo comparatio facta est, correspondet cibo animae, qui est scientia, intelligentia et sapientia; arbor, per quam etiam comparatio facta est, correspondet homini, – arbor ipsi, lignum bono ejus, folia veris ejus, et fructus usibus ejus; similiter aurum, argentum, cuprum et ferrum correspondent bonis et veris, – aurum bono caelesti, argentum vero spirituali, cuprum bono naturali, et ferrum vero naturali; propterea etiam similia per illa in Verbo significantur: et quod mirum est, puriora insunt crassiori, et inde extrahuntur, sicut spiritus animalis et succus nerveus insunt sanguini, ex quo substantiae originariae et fibrae nerveae suas 1
spartas distincte hauriunt et extrahunt; similiter fructus et folia ex crasso humore, qui ex humo per lignum et ejus librum educitur, et sic porro; ita comparative sicut ex sensu litterae Verbi hauriuntur et evocantur sensus puriores, ut dictum est.
Footnotes:
1. The editors made a correction or note here.