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1086. And to give their kingdom unto the beast. That this signifies acknowledgment of the Word as Divine, and the foundation of the church upon it, is evident from the signification of giving a kingdom, as denoting the church; for by a kingdom, in the Word, is signified the church as to truth, and by dominion the church as to good; and from the signification of the beast, as denoting the Word, concerning which see above (n. 1038). Hence to give a kingdom unto the beast signifies to give the church to the Word, or, what is the same, to acknowledge the Word, and to establish and found the church upon it. From the things related in this verse, also from those related above in verses 11, 13, 16, concerning the beast, which are there explained, it is clearly evident that by the beast is signified the Word, received, but yet rejected by those meant by the whore, and, nevertheless, vindicated by others both within Babylon and without it.
[2] The reason why the Word may be meant by a beast is, that both a lion and a lamb are beasts, and yet the Lord is meant by them in the Word throughout. Also, because sheep, kids, rams, goats, and heifers also are beasts, and yet by them in the Word everywhere are signified the holy things of heaven and the church. [In a] former [part of this book], also, by the beast out of the earth are signified confirmations from the Word in favour of faith separated, as may be seen (n. 815). That nothing else can be signified by this beast is quite evident from the facts related concerning it (ver. 13), that the ten kings gave their power and authority to the beast; also, from those in verses 16 and 17, that they should give their kingdom to the beast who, notwithstanding, were those who made the whore desolate, ate her flesh, and burnt her with fire.
[3] The reason why the whore was seen sitting upon it was, that Babylon founded her domination upon some passages in the Word, as upon the words which were spoken by the Lord to Peter. The same is also signified where it is said of the whore, that she sat upon many waters, and, in another place, upon treasures; also, where she was seen clothed in crimson and scarlet, and decked with gold and precious stone and pearls, having in her hand a golden cup (vers. 1-4 of this chapter. Likewise, Jeremiah 51:13).
Continuation concerning the Word:-
[4] There is successive order, and there is simultaneous order. In successive order things pure and perfect appear above, and those less pure and perfect appear below. The three heavens are in successive order, one above another; and in the higher heavens all things are pure and perfect, and in the lower they are less pure and perfect. Simultaneous order exists in lower things, and fully in the lowest; for higher things descend and repose in the order called simultaneous, in which the pure and perfect things, which were higher, are in the midst or centre, and the less pure and perfect, which were lower, are in the circumferences. This is why in the ultimates all things together are in their order, which existed in successive order.
[5] Now because all higher things repose in those that are lowest in simultaneous order, it follows, that in the ultimates of the Word, which are its literal sense, are all things of Divine truth and of Divine good, even from their primaries. And because all things of Divine truth and Divine good, in their ultimate, which is the literal sense of the Word, are together, it is evident that the power of Divine truth is there, indeed, the Omnipotence of the Lord, in saving man. For when the Lord operates, He does not do so from primaries by mediates into ultimates, but from primaries by means of ultimates, and so into mediates. Hence it is that in the Word the Lord is called the First and the Last. And hence it is that the Lord assumed the Human, which in the world was Divine truth, or the Word; and that He glorified it even to the ultimates, which are the bones and flesh; in order that He might operate from primaries by means of ultimates from Himself, and not, as before, from man. This power in ultimates was represented by the hair with the Nazarites, as with Samson; for the hair corresponds to the ultimates of Divine truth.
[6] This also was the reason that, in ancient times, it was disgraceful to induce baldness. The reason why the boys, who called Elisha bald-head, were torn in pieces by bears was, that Elisha and Elijah represented the Word; and the Word without the literal sense, which would be like a head without hair, would be without power, and thus no longer the Word. Bears signify those who are in strength from the ultimates of truth.
The power of the Word in the literal sense is the power of opening heaven, from which communication and conjunction is effected, and also the power of fighting against falsities and evils, thus against the hells. A man who is in genuine truths from the literal sense of the Word can cast down and dissipate all the diabolical crew, and also their arts, which are innumerable, in which they place their power; and this in a moment, by intuition alone, and by an effort of the will. In a word, in the spiritual world nothing can resist genuine truths confirmed from the literal sense of the Word.
1086. And to give their kingdom unto the beast, signifies acknowledgment that the Word is Divine, and the founding of the church upon it. This is evident from the signification of "giving a kingdom," as being the church; for "kingdom" signifies in the Word the church as to truth, and "dominion" the church as to good. Also from the signification of "the beast," as being the Word (See above, n. 1038). Therefore "to give a kingdom to the beast" signifies to give the church to the Word, or what is the same, to acknowledge the Word, and to establish and found the church upon it. From what is related in this verse, also in verses 11, 12, 13, 16 above respecting the beast, and which is there explained, it is clearly evident that "the beast" signifies the Word received by those who are meant by "the harlot," and yet rejected, and nevertheless defended by others both within Babylon and without it.
[2] The Word can be meant by a "beast," for a lion and a lamb are beasts, and yet by them the Lord is meant throughout the Word; also sheep, kids, rams, goats, and heifers are beasts, and yet by them the holy things of heaven and the church are signified throughout the Word; and again, "the beast out of the earth," mentioned above, signified confirmations from the Word in favor of faith separated (See n. 815). That nothing else can be signified by this beast is clearly evident from what is said about it (verse 13), that "the ten kings would give their power and authority unto the beast;" also in verses 16 16and 17, that "they would give their kingdom to the beast;" although they were those who "made the harlot desolate, ate her flesh, and burnt her up with fire."
[3] The harlot was seen sitting upon the beast because Babylon has founded her dominion upon certain passages in the Word; as upon those things which were said by the Lord to Peter. That the harlot would sit "upon many waters," and elsewhere "upon treasures," also that she was seen "arrayed in purple and scarlet, and inwrought with gold and precious stone and pearls, having in her hand a golden cup" (verses 1-4 of this cha pter, and Jeremiah 51:13), has a like signification.
(Continuation respecting the Word)
[4] There is successive order and there is simultaneous order. In successive order things pure and perfect appear above, and those less pure and perfect appear below. The three heavens are in successive order, one above another; and in the higher heavens all things are pure and perfect, while in the lower they are less pure and perfect. Simultaneous order exists in lower things, and fully in the lowest; for higher things let themselves down and place themselves in the order that is called simultaneous, in which the pure and perfect things, which were the higher, are in the middle or center, and the less pure and perfect, which were the lower, are in the circumferences. Therefore all things that have existed in successive order are together in ultimates in their order.
[5] And as all higher things place themselves in what is lowest in simultaneous order, it follows that in the ultimates of the Word, which constitute the sense of its letter, are all things of the Divine truth and of the Divine good, even from their firsts. And as all things of the Divine truth and the Divine good are together in their ultimate, which is the sense of the letter of the Word, there evidently is the power of Divine truth, yea, the omnipotence of the Lord in saving man. For when the Lord operates He operates not from first things through mediates into ultimates, but from first things through ultimates and thus into mediates. This is why the Lord is called in the Word the First and the Last; and this is why the Lord assumed the Human, which in the world was the Divine truth or the Word, and glorified it even to the ultimates, which are the bones and the flesh, in order that He might operate from first things through ultimates, and not as before from man, but from Himself. This power in ultimates was represented by the hair with the Nazirites, as with Samson, for the hair corresponds to the ultimates of the Divine truth. And for this reason, to produce baldness was regarded in ancient times as disgraceful.
[6] The boys who called Elisha "bald head" were torn in pieces by bears, because Elisha and Elijah represented the Word; and the Word without the sense of the letter, which is like a head without hair, is without any power, and thus is no longer the Word. "Bears" signify those that have strength from the ultimates of truth. The power of the Word in the sense of the letter is the power to open heaven, whereby communication and conjunction are effected, and also the power to fight against falsities and evils, thus against the hells. A man who is in genuine truths from the sense of the letter of the Word can disperse and scatter the whole diabolical crew and their devices in which they place their power, which are innumerable, and this in a moment, merely by a look and by an effort of the will. In brief, in the spiritual world nothing can resist genuine truths confirmed by the sense of the letter of the Word.
1086. "Et dare regnum suum bestiae." - Quod significet agnitionem Verbi pro Divino, et fundationem ecclesiae super illo, constat ex significatione "dare regnum", quod sit ecclesia, nam per "regnum" in Verbo significatur ecclesia quoad verum, et per "dominium" ecclesia quoad bonum; et ex significatione "bestiae", quod sit Verbum (de qua supra, n. 1038); inde "dare regnum bestiae", significat dare ecclesiam Verbo, seu quod idem, agnoscere Verbum, ac instaurare et fundare ecclesiam super illo. Ex illis quae in hoc versu, tum ex illis quae in versibus 11-13, 16, supra de "bestia" memorantur, et quae ibi explicata sunt, manifeste patet, quod per "bestiam" significetur Verbum, ab illis qui per "meretricem" intelliguntur receptum at usque rejectum, et tamen ab aliis intra Babyloniam et extra illam vindicatum.
[2] Quod Verbum intelligi possit per "bestiam", est quia et leo et agnus sunt bestiae, et usque Dominus per illas in Verbo passim intelligitur; tum quia oves, haedi, arietes, caprae, juvenci, etiam sunt bestiae, et tamen per illas in Verbo passim significantur sancta caeli et ecclesiae; et quoque prius per bestiam e terra" significatae sunt confirmationes e Verbo pro fide separata (videatur n. 815): quod non aliud per hanc bestiam possit significari, constat manifeste ex illis quae de illa dicuntur, vers. 13, quod "decem reges potentiam et potestatem suam dederint bestiae"; tum ex his quae in versibus 16 et 17, quod "dederint regnum suum bestiae", qui tamen fuerunt qui "meretricem devastarunt, carnes ejus comederunt, et illam igne combusserunt."
[3] Quod meretrix visa sit super illa sedere, erat quia Babylonia dominationem suam fundavit super aliquibus locis in Verbo, ut super illis quae a Domino dicta sunt ad Petrum; simile etiam significatur per quod dicatur quod meretrix illa sederit "super aquis multis", ac alibi "super thesauris", tum etiam quod visa sit "circuminduta purpura et coccino, et inaurata auro, et lapide pretioso et margaritis, habens aureum poculum in manu sua" (vers. 1 Arcana Coelestia 4 hujus capitis, tum Jeremias 51:13).
[4] (Continuatio de Verbo.)
Est ordo successivus et est ordo simultaneus. In ordine successivo pura et perfecta apparent supra, et minus pura et perfecta apparent infra. Tres caeli in ordine successivo sunt, unum supra alterum, et in superioribus caelis omnia sunt pura et perfecta, at in inferioribus sunt minus pura et perfecta. Ordo simultaneus existit in inferiorbus, et plene in infimis; superiora enim se demittunt et se reponunt in ordine qui vocatur simultaneus, in quo pura et perfecta, quae fuerunt superiora, in medio seu centro sunt, ac minus pura et perfecta, quae fuerunt inferiora, in peripheriis sunt; inde est quod in ultimis sint omnia simul in suo ordine, quae in ordine successivo exstiterunt.
[5] Nunc quia omnia superiora se reponunt in infimis in ordine simultaneo, sequitur quod in ultimis Verbi, quae sunt sensus litterae ejus, sint omnia Divini Veri ac Divini Boni usque a primis eorum: et quia omnia Divini Veri et Divini Boni in ultimo eorum, quod est sensus litterae Verbi, simul sunt, patet quod ibi sit Divini Veri potentia, immo omnipotentia Domini in salvando hominem; Dominus enim cum operatur, non operatur a primis per media in ultima, sed a primis per ultima et sic in media; inde est quod Dominus in Verbo dicatur Primus et Ultimus; et inde est quod Dominus assumpserit Humanum, quod in mundo fuit Divinum Verum seu Verbum, et quod illud usque ad ultima, quae sunt ossa et caro, glorificaverit, propter finem ut operari posset a primis per ultima ex Se, et non ut prius ex homine. Haec potentia in ultimis repraesentata est per crines apud Naziraeos, ut apud Simsonem, nam crines correspondent ultimis Divini Veri. Haec quoque causa erat quod antiquis temporibus dedecus fuerit inducere calvitiem.
[6] Quod pueri qui Elisaeum vocabant calvum, ab ursis discerpti fuerint, erat causa, quia Elisaeus et Elias repraesentabant Verbum, et Verbum absque sensu litterae, quod est sicut caput absque crinibus, est absque omni potentia, et sic non amplius Verbum; "ursi" significant illos qui ex ultimis veri in robore sunt. Potentia Verbi in sensu litterae est potentia aperiendi caelum, ex quo fit communicatio et conjunctio, estque potentia pugnandi contra falsa et mala, ita contra inferna: homo qui in genuinis veris ex sensu litterae Verbi est, potest omnem turbam diabolicam, et eorum artes, in quibus potentiam suam ponunt, quae innumerabiles sunt, per solam intuitionem et per nisum voluntatis momento disjicere et dissipare. In summa, in spirituali mundo nihil resistere potest genuinis veris ex sensu litterae Verbi confirmatis.