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1115. And double unto her double according to her works.- That this signifies much retribution in proportion to their profanation of good, is evident from the signification of to double the double, as denoting to make much retribution, or to return much punishment, of which we shall speak presently; and from the signification of works, as denoting the profanations of good, for their works are profanations; therefore to double the double signifies much retribution, in the measure that they have profaned good. The reason why this is the signification of to double the double, is, that two does not signify two - nor does any number signify quantity but quality; and two signifies the quality of a thing as to union, and is predicated of good and evil, as may be seen above (n. 532, 984). Here "double" is used of the retribution of evil on account of the profanation of good; it is hence evident that double here does not signify double, but much evil.
[2] That double is predicated of retribution and remuneration, and signifies much, is evident from the following passages in the Word.
In Jeremiah:
"Let my persecutors be made ashamed, bring upon them the day of evil, and break them with a double breaking" (17:18).
To bring upon them the day of evil and to break them with a double breaking, signifies much retribution of evil on account of persecution.
In Zechariah:
"Return to the stronghold, ye prisoners of hope, and this day do I declare I will recompense to thee double" (9:12).
Here by recompensing double is signified to reward much.
[3] In Isaiah:
"Comfort ye my people, and speak upon the heart of Jerusalem, that her warfare is accomplished and that her iniquity is expiated; for she hath received from [the Lord's] hand double in all her sins" (40:1, 2).
The subject here is the advent of the Lord and a new church to be established by Him. This new church is meant by Jerusalem, upon whose heart they should speak; by the warfare which is accomplished, is signified combat against evils; by iniquity expiated, is signified evil thus removed by the Lord; that they received double in all [her] sins, signifies that they endured much in combat or temptation.
In the same prophet:
"Ye shall be called the priests of Jehovah, ministers of our God; it shall be said to you, ye shall eat the wealth of the nations, and in their glory ye shall boast yourselves; for your shame double, and for ignominy they shall sing in their portion; wherefore in their land they shall possess double, the joy of eternity shall be upon them" (61:6, 7);
where also double does not signify double but much, and is predicated of retribution.
[4] Continuation concerning the Athanasian Creed, and concerning the Lord.- But I will refer to a matter which cannot but seem remarkable. Every man, in the idea of his spirit, sees God as Man, even he who in the idea of his body regards Him as a cloud, or mist, as air, or ether, also he who denies that God is Man; man is in the idea of his spirit when he thinks abstractly, and in the idea of his body when he does not think abstractly. That every man in the idea of his spirit sees God as Man, has been made clear to me from men after death, who are then in the ideas of the spirit. For men become spirits after death, and then it is impossible for them to think of God otherwise than as of Man. An experiment was tried as to whether they could think differently. For this purpose they were brought into the state in which they were in the world, and they then thought of God, some as of the universe, some as of nature in what is most interior, some as of a cloud in the midst of ether, some as of a bright ray of light, and some differently; but when they came out of that state into that of the spirit, they thought of God as Man. They wondered at this, saying that it was implanted in every spirit. But evil spirits, who have denied God in the world, also deny Him after death, nevertheless, they worship instead of God some spirit who acquires influence over the rest by means of devilish arts.
[5] We have said, that to think of God as Man is implanted in every spirit; that this is effected by an inflowing of the Lord into the interiors of their thought, is evident from this, that the angels of all the heavens acknowledge the Lord alone. They acknowledge His Divine which is called the Father, they see His Divine Human, and they are in the proceeding Divine; for the whole angelic heaven is the proceeding Divine of the Lord. An angel is not an angel from his proprium, but from the Divine which he receives from the Lord; thus they are in the Lord, and therefore, when they think of God, they cannot think of any other than of the Lord, in whom they are, and from whom they think. In addition to this, the whole angelic heaven in its entirety is as one Man before the Lord, who may be called the Grand Man, wherefore the angels in heaven are in this Man, which is the proceeding Divine of the Lord, as has been said. And since their thoughts have there a direction according to the form of heaven, therefore when they think of God, they cannot think otherwise than of the Lord. In a word, all the angels of the three heavens think of God as Man, nor can they think differently; if they desired to do so, thought would cease, and they would fall down from heaven. Hence then it is, that to think of God as Man is implanted in every spirit, and also in every man, when he is in the idea of his spirit.
1115. And double unto her double according to her works, signifies as much retribution as they have profaned good. This is evident from the signification of "doubling double," as being to make much retribution, or to render much punishment (of which presently); also from the signification of "works," as being profanations of good, for the works of such are profanations; therefore "doubling double" signifies as much retribution as they have profaned good.
"Doubling double" has this signification because "two" does not signify two, nor does any number signify the quantity of the thing, but its quality, and two signifies the quality of a thing as to union, and is predicated of good and of evil (See above, n. 532, 984); and here "double" is predicated of the retribution of evil on account of the profanation of good; from which it is clear that "double" here does not mean double, but much of evil.
[2] That "double" is predicated of retribution and of remuneration, and signifies much, is evident from these passages in the Word. In Jeremiah:
Let my persecutors be ashamed, bring upon them the day of evil, and break them with a double breaking (Jeremiah 17:18).
"To bring upon them the day of evil and to break them with a double breaking" signifies much retribution of evil on account of persecution. In Zechariah:
Return to the stronghold, ye prisoner of hope, and this day do I declare that I will render double unto thee (Zechariah 9:12).
"To render double," signifies to give much reward.
[3] In Isaiah:
Comfort ye, My people, and speak unto the heart of Jerusalem that her warfare is accomplished and that her iniquity is pardoned, for she hath received from the hand double for all her sins (Isaiah 40:1-2
This is said of the Lord's coming and of a new church to be established by Him. That new church is meant by "Jerusalem," unto whose heart they should speak; the "warfare" that is accomplished signifies combats against evils; the "iniquity" that is pardoned signifies evil removed by the Lord; "they received double for all sins" signifies to endure much in combat or temptation. In the same:
Ye shall be called priests of Jehovah, ministers of our God; it shall be said unto you, Ye shall eat the riches of the nations, and in their glory shall ye glory. For your shame double, and for reproach they shall sing in their portion; therefore in their land they shall possess double, the joy of eternity shall be unto them (Isaiah 61:6-7).
Here, too, "double" signifies not double but much, and is predicated of retribution.
(Continuation respecting the Athanasian Faith and respecting the Lord)
[4] But I will relate what cannot but seem wonderful. In the thought of his spirit every man sees God as Man, even he who in the thought of his body sees Him like a cloud, a mist, air, or ether, and even he who has denied that God is Man. A man is in the idea of his spirit when he thinks abstractly, and in the idea of his body when he does not think abstractly. That every man in the idea of his spirit sees God as Man has been made evident to me by men after death, who are then in the ideas of the spirit; for after death a man becomes a spirit, and then it is impossible for him to think of God otherwise than as Man. An experiment was made whether they could think otherwise, and for this purpose they were let down into the state in which they had been in the world, and then they thought about God. The thought of some was that of the universe, others that of nature in her inmost, others that of a cloud in midair, others that of a beam of light, and others thought in other ways; but the moment they came out of that state into a state of the spirit they thought of God as Man. At this they were surprised, and declared that it was something implanted in every spirit. But evil spirits who have denied God in the world deny Him also after death, and yet in place of God they worship some spirit, who gains power over the rest by diabolical arts.
[5] It has been said that to think of God as Man has been implanted in every spirit. That this comes through an influx of the Lord into the interiors of their thoughts is evident from the fact that the angels of all the heavens acknowledge the Lord alone. They acknowledge His Divine which is called the Father, they see His Divine Human, and they are in the Divine proceeding, for the whole angelic heaven is the Lord's Divine proceeding. An angel is not an angel from what is his own, but from the Divine that he receives from the Lord. From this they are in the Lord; consequently when they think of God they can think of no other than the Lord in whom they are and from whom they think. Add to this that the whole angelic heaven in its complex before the Lord is as one Man, which maybe called the Greatest Man; consequently the angels in heaven are in the Man that is the Lord's Divine proceeding, as has been said; and since their thoughts have direction there according to the form of heaven, they are unable when they think of God to think of any other than the Lord. In a word, all the angels of the three heavens think of God as Man, and are unable to think otherwise. If they wished to think otherwise thought would cease, and they would fall from heaven. This, then, is why to every spirit and to every man, when he is in the idea of his spirit, it is instinctive to think of God as Man.
1115. "Et duplicate ei dupla secundum opera ejus." - Quod significet retributionem multam sicut profanarunt bonum, constat ex significatione "duplicare dupla", quod sit retribuere multum, seu reddere multam poenam (de qua sequitur); et ex significatione "operum", quod sint profanationes boni, nam opera illorum sunt profanationes; inde per "duplicare dupla" significatur retributio multa sicut profanarunt bonum; quod "duplicare dupla" hoc significet, est quia "duo" non significant duo, nec aliquis numerus significat ejus quantum, sed quale; at "duo" significant quale rei quoad unionem, et praedicatur de bono et de malo (videatur supra, n. 532, 984); hic "duplum" de retributione mali propter profanationem boni; inde patet quod per "duplum" hic non significetur duplum, sed multum mali.
[2] Quod "duplum" dicatur de retributione et de remuneratione, et significet multum, constat ex his locis in Verbo:
– Apud Jeremiam,
"Pudefient persecutores mei, .... adduc super illos diem mali, ac duplicata fractione frange illos" (17:18):
"adducere super illos diem mali, et duplicata fractione frangere", significat retributionem mali multam propter persecutionem.
Apud Sachariam,
"Revertimini ad munimentum, vincti spei, et hoc die annuntians, duplum retribuam tibi" (9:12):
per "duplum retribuere" significatur multum remunerare.
[3] Apud Esaiam,
"Consolamini..populum meum, ...et loquimini super cor Hiersolymae, .... quod impleta sit militia ejus, eo quod expiata sit iniquitas ejus, accepit namque e manu [Jehovae] duplum in omnibus peccatis ejus" (40:1, 2):
hic de adventu Domini, et de nova ecclesia ab Ipso instauranda; nova illa ecclesia intelligitur per "Hierosolymam", super cujus cor loquerentur; per "militiam", quae impleta, significatur pugna contra mala; per "iniquitatem expiatam" significatur sic malum remotum a Domino; per quod "acceperint duplum in omnibus peccatis", significatur quod in pugna seu tentatione multum sustinuerint.
Apud eundem,
"Vos sacerdotes Jehovae vocabimini, ministri Dei nostri: dicetur vobis, opes gentium comedetis, et in gloria 1
eorum gloriabimini; prae pudore vestro duplum, et ignominia cantabunt portione eorum; propterea in terra eorum duplum possidebunt, gaudium aeternitatis erit illis" (61:6, 7):
etiam hic "duplum" non significat duplum sed multum, ac dicitur de retributione.
[4] (Continuatio de Fide Athanasiana, et de Domino.)
Sed narrabo quod non potest non mirabile videri. Omnis homo in idea spiritus sui videt Deum ut Hominem, etiam ille qui in idea corporis sui videt Ipsum instar nubis, nimbi, aeris aut aetheris, etiam qui infitiatus est quod Deus sit Homo: homo in idea spiritus sui est quando abstracte cogitat, et in idea corporis quando non abstracte. Quod omnis homo in idea spiritus sui videat Deum ut Hominem, patuit mihi ab hominibus post mortem; hi tunc in ideis spiritus sunt; nam homo post mortem fit spiritus; tunc illis impossibile est de Deo aliter cogitare quam ut de Homine: tentatum est num possent aliter, et propterea immissi sunt in statum in quo fuerunt in mundo, et tunc cogitaverunt de Deo, quidam ut de universo, quidam ut de Natura in intimis, quidam ut de nube in medio aetheris, quidam ut de jubare lucis, quidam aliter; sed actutum ut ex illo statu venerunt in statum spiritus, cogitaverunt de Deo ut Homine; quod etiam ipsi mirati sunt, et dixerunt id insitum esse cuivis spiritui. Mali autem spiritus, qui in mundo negaverunt Deum, etiam post mortem negant Ipsum, sed usque pro Deo aliquem spiritum colunt, qui per diabolicas artes potentia valet reliquis.
[5] Dictum est quod cogitare de Deo ut Homine cuivis spiritui insitum sit; quod hoc sit per influxum Domini in interiora cogitationis eorum, patet ex hoc: angeli omnium caelorum unice agnoscunt Dominum; agnoscunt Divinum Ipsius quod Pater vocatur, vident Divinum Humanum Ipsius, et sunt in Divino procedente: nam universum caelum angelicum est Divinum procedens Domini; angelus non est angelus ex proprio, sed ex Divino quod recipit a Domino; inde sunt in Domino; quare non possunt cogitare de alio, cum de Deo, quam de Domino, in quo sunt, et ex quo cogitant. Accedit, quod universum caelum angelicum in suo complexu coram Domino sit sicut unus Homo, qui vocari potest Maximus Homo; quare angeli in caelo sunt in Homine qui est Divinum procedens Domini, ut dictum est; et quia cogitationes illorum ibi vadunt secundum formam caeli, ideo nec possunt aliter, cum de Deo, cogitare quam de Domino. Verbo, omnes angeli trium caelorum cogitant de Deo ut Homine, nec possunt aliter; si vellent, cessaret cogitatio, et deciderent de caelo. Inde nunc est quod cuivis spiritui, et quoque cuivis homini, cum in idea sui spiritus est, insitum sit cogitare de Deo ut Homine.
Footnotes:
1. The editors made a correction or note here.