----中文待译----
1120. Because she saith in her heart, I sit a queen.- That this signifies pride and boasting because heaven and the church are under their dominion, is evident from the signification of saying in their heart, which denotes boasting from pride, for to say signifies boasting, and the heart signifies the love of self, thus also pride; and from the signification of sitting a queen, which denotes that heaven and the church are under their dominion. The reason why this is meant by sitting a queen, is, that when the Lord is called king, then by queen is meant heaven and the church; similarly when the Lord is called bridegroom and husband, then heaven and the church are meant by bride and wife. It is said heaven, but the church in heaven, or the church with the angels of heaven, which makes one with the church with men on earth, is understood; for there are governments in the heavens, as there are on earth, consequently there are also economical, civil, and ecclesiastical affairs as on earth, although in greater perfection. The church therefore in the heavens is what is meant by bride and wife, when therefore the Lord is understood as king, then the church, which is the wife of the king, is meant by a queen.
[2] The church is also meant by a queen in David:
"Kings' daughters among thy precious ones, at thy right hand doth stand the queen in best gold of Ophir" (600); and that gold signifies the good of love (n. 242). Woman also is born to be affection which is love, and man is born to be understanding; thus the woman is born to be good, for all good is of the affection which is of love, and man is born to be truth, for all truth is of the understanding. While therefore good has relation to the right side of man, and truth to the left, it follows that it is according to Divine order that the wife is on the right.
[3] Continuation concerning the Athanasian Creed, and concerning the Lord.- We have said that the Lord is the only Man, and that all are men according to the reception of Divine Good and Divine Truth from Him. The reason why the Lord is the only Man is, that He is life itself; but all others, because they are men from Him, are recipients of life. The difference between Man who is life, and a man who is a recipient of life, is like that between the uncreated and the created, and between the infinite and the finite, and this difference is such as to admit of no comparison. For there can be no comparison between the infinite and the finite, thus there can be none between God as Man and another being as a man, whether he be an angel, or a spirit, or a man in the world. That the Lord is life, He Himself teaches in John:
"The Word was with God, and the Word was God; in him was life, and the life was the light of men; and the Word was made flesh" (1:1, 4, 14).
In the same:
"As the Father hath life in himself, so hath he given to the Son to have life in himself" (5:26).
Again:
"As the living Father hath sent me, and I also live by the Father" (6:57);
"I am the resurrection and the life" (11:25);
"I am the way, the truth, and the life" (14:6).
Since the Lord is life, therefore, in other passages of the Word, He is called the Bread of life, the Light of life, and the Tree of life, also, the living God and the living. Because He is life, and every man is a recipient of life from Him, therefore, He also teaches, that He gives life and quickens; as in John:
"As the Father quickeneth, so also the Son quickeneth" (5:21).
In the same:
"I am the bread of God which cometh down from heaven, and giveth life to the world" (6:33
[51]).
Again:
"Because I live, ye shall live also" (14:19).
And in many passages it is said, that He giveth life to those who believe in Him; therefore God is also called "a Fountain of life" (Psalm 36:9); and in other places, Creator, Maker, Former; also the Potter, and we the clay, and the work of His hands. Since God is life, it follows that in Him we live, move, and are.
1120. For in her heart she saith, I sit a queen, signifies pride and boasting that heaven and the church are under their dominion. This is evident from the signification of "to say in their heart," as being boasting from pride, for "to say" signifies boasting, and "heart" signifies the love of self, thus also pride. Also from the signification of "sitting a queen," as being that heaven and the church are under their dominion. This is meant by "sitting a queen," because when the Lord is called "King" then "queen" means heaven and the church; just as when the Lord is called "Bridegroom and Husband" heaven and the church are meant by "bride and wife." It is said heaven, but the church in heaven is meant, that is, the church with the angels of heaven, which makes one with the church that is with men on earth; for there are governments in the heavens as on the earth, and consequently there are economical, civil, and ecclesiastical affairs as on the earth, though in a more perfect degree; therefore the church in the heavens is meant by "bride and wife," and when the Lord is referred to as King, then the church, which is the King's wife, is meant by "queen. "
[2] "Queen" means the church in David:
Kings' daughters are among thy precious ones, at thy right hand doth stand the queen in the best gold of Ophir (600; and that "gold" signifies the good of love n. 242. Moreover, woman is born to be affection which belongs to love, and man [vir] is born to be understanding; thus the woman is born to be good, for every good is of affection which belongs to love, and man [vir] is born to be truth, for every truth is of the understanding. Since, then, good belongs to the right side of man, and truth to his left, it follows that it is according to Divine order for the wife to be on the right.
(Continuation respecting the Athanasian Faith and respecting the Lord)
[3] It has been said that the Lord is the only Man, and that all are men according to their reception of Divine good and Divine truth from Him. The Lord is the only Man because He is life itself; while all others are recipients of life because they are men from Him. Between the Man who is life and the man who is a recipient of life there is a difference like that between the uncreate and the created, or between the infinite and the finite, a difference that admits of no ratio, for there is no possible ratio between the infinite and the finite, thus there is none between God as Man and any other as a man, whether angel or spirit or a man in the world.
[4] That the Lord is Life He Himself teaches in John:
The Word was with God, and the God was Word; in Him was life, and the life was the light of men. And the Word became flesh (John 1:1, 4, 14).
In the same:
As the Father hath life in Himself, so hath He given to the Son to have life in Himself (John 5:26).
In the same:
As the living Father hath sent Me, and I also live through the Father (John 6:57).
In the same:
I am the Resurrection and the Life (John 11:25).
In the same:
I am the Way, the Truth and the Life (John 14:6).
As the Lord is life, so elsewhere in the Word He is called "the Bread of life," "the Light of life," and "the Tree of life," also "the Living God," and "He that liveth."
[5] As He is life, and every man is a recipient of life from Him, He also teaches that He gives life and makes alive, as in John:
As the Father makes alive, the Son also makes alive (John 5:21).
In the same:
I am the bread of God that cometh down out of heaven, and giveth life unto the world (John 6:33).
In the same:
Because I live ye shall live also (John 14:19).
Also in many passages, that He gives life to those who believe in Him. And for this reason God is called "the fountain of life" (Psalms 36:9), and elsewhere, "Creator," "Maker," "Former," also "Potter," and we "the clay, and the work of His hands." As God is life, it follows that in Him we live, move, and have our being.
1120. " 1
Quia in corde suo dicit; Sedeo regina." - Quod significet superbiam et jactantiam quod caelum et ecclesia sub dominio illorum sint, constat ex significatione "dicere in suo corde", quod sit jactantia ex superbia, per "dicere" enim significatur jactantia, et per "cor" significatur amor sui, ita quoque superbia: ex significatione "sedere regina", quod sit quod caelum et ecclesia sub dominio illorum sint; quod hoc per "sedere regina" intelligatur, est quia cum Dominus dicitur "Rex" tunc per "reginam" intelligitur caelum et ecclesia; similiter ut cum Dominus dicitur Sponsus et Maritus, tunc caelum et ecclesia per "sponsam" et "uxorem" intelliguntur. Dicitur caelum, sed intelligitur ecclesia in caelo, seu ecclesia apud angelos caeli, quae unum facit cum ecclesia apud homines terrae; sunt enim in caelis regimina sicut in terris, inde etiam ibi sunt oeconomica, civilia et ecclesiastica sicut in terris, tametsi in perfectiori gradu; ecclesia itaque in caelis est quae intelligitur per "sponsam" et "uxorem", quare cum Dominus intelligitur "Rex", tunc ecclesia, quae uxor Regis, intelligitur per "reginam."
[2] Per "reginam" etiam intelligitur ecclesia apud Davidem,
"Filiae regum inter pretiosas tuas, consistit regina ad dextram tuam in auro optimo Ophiris" (Psalms 45:10 [B.A. 9]):
agitur in illo psalmo de Domino, deque regno Ipsius, et per "filias regum", quae "inter pretiosas", significantur affectiones veri, quae "inter pretiosas" dicuntur quia "pretiosum" in Verbo dicitur de veris; per "reginam" quae "consistit ad dextram in auro Ophiris", significatur ecclesia ex receptione boni a Domino; quia omnia apud hominem quae ad dextram ejus partem sunt, se referunt ad bonum ex quo verum, et quae ad sinistram ad verum ex bono, ideo dicitur quod "regina consistat ad dextram"; per "aurum Ophiris" etiam significatur bonum: quod illa quae dextrae partis apud hominem sunt se referant ad bonum, et illa quae sinistrae partis ad verum, videatur supra (n. 600); et quod "aurum" significet bonum amoris (n. 242). Est etiam femina nata ut sit affectio quae amoris, et vir natus ut sit intellectus; ita femina nata est ut sit bonum, omne enim bonum est affectionis quae amoris, ac vir ut sit verum, omne enim verum est intellectus; quapropter dum bonum est dextrae partis hominis, ac verum est sinistrae, sequitur quod ex Divino ordine sit ut uxor sit ad dextram.
[3] (Continuatio de Fide Athanasiana, et de Domino.)
Dictum est quod Dominus sit solus Homo, et quod omnes secundum receptionem Divini Boni et Divini Veri ab Ipso sint homines. Quod Dominus sit solus Homo, est quia est ipsa Vita; reliqui autem, quia sunt homines ab Ipso, sunt recipientes vitae. Inter Hominem qui Vita et inter hominem qui recipiens vitae, est discrimen sicut inter increatum et creatum, et sicut inter infinitum et finitum, quod discrimen est tale ut non sit ratio; non enim datur ratio infiniti et finiti, ita non est ratio inter Deum ut Hominem et inter alium ut hominem, sive sit angelus, sive spiritus, sive homo in mundo.
[4] Quod Dominus sit Vita, docet Ipse apud Johannem,
"Verbum erat apud Deum, et Deus erat Verbum;.... in Ipso vita erat, et vita erat lux hominum, .... et Verbum Caro factum est" (1:1, 4, 14):
apud eundem,
"Quemadmodum Pater habet vitam in Se Ipso, ita dedit..Filio vitam habere in Se Ipso" (5:26);
apud eundem,
"Quemadmodum misit Me vivens Pater, et Ego etiam vivo per Patrem" (6:57);
apud eundem,
"Ego sum resurrectio et vita" (11:25);
apud eundem,
"Ego sum via, ..veritas, et vita" (14:6).
Quia Dominus est vita, ideo in Verbo alibi vocatur "Panis vitae", "Lux vitae", et "Arbor vitae", tum "Deus vivus" et "vivens."
[5] Quoniam Ipse est Vita, et omnis homo recipiens vitae ab Ipso, ideo etiam docet quod Ipse det vitam et vivificet:
– Ut apud Johannem,
"Quemadmodum..Pater...vivificat, ..etiam Filius vivificat" (5:21);
apud eundem,
Sum "Panis Dei..qui descendit de caelo, et vitam dat mundo" (6:33 [, 51]);
apud eundem,
"Quia Ego vivo, etiam vos vivetis" (14:19);
et multis in locis, quod illis, qui credunt in Ipsum, det vitam. Ex eo etiam Deus vocatur "Scaturigo Vitae" (Psalms 36:10 [B.A. 9]); et alibi, "Creator", "Factor", "Formator", tum "Figulus", et nos "lutum, ac opus manuum Ipsius." Quia Deus est Vita, sequitur quod in Ipso vivamus, moveamur et simus.
Footnotes:
1. The editors made a correction or note here.