----中文待译----
1121. And am not a widow.- That this signifies that they are not without protection is evident from the signification of a widow, as denoting one who is in the affection for good, and from that affection desires truth. A widow signifies here [without] protection, and therefore not to be a widow, signifies not to be without protection, because good and its affection do not protect themselves, but are protected by truth and the understanding of it; for man, who is the protector of woman, signifies the understanding of truth, thus truth. Between the marriage of man and woman and the marriage of truth and good there is a perfect resemblance; for man is born to be the understanding of truth, and therefore this predominates with him; and woman is born to be affection for good, and therefore this predominates with her. And as good and truth love each other in return and desire to be conjoined; so do the understanding of truth and the affection or will of good. The conjugial love of a husband and wife also derives its origin from the spiritual marriage of truth and good; on this subject see Heaven and Hell 366-386).
[2] The signification of widow here and in Isaiah is similar:
"Hear this, thou delicate one, sitting securely, saying in thine heart I and none as I besides; I shall not sit a widow, neither shall I know bereavement; but these two evils shall come upon thee in a moment, the loss of children and widowhood" (47:8, 9).
This also is said of Babel, and has a signification similar to that of these words in the Apocalypse: "I am not a widow, and shall not see mourning; therefore in one day shall her plagues come to thee, death, and mourning, and famine." By widows, also in other parts of the Word, are signified both males and females who are in good and not in truth, and yet desire truth, thus those who are without protection against falsity and evil, whom nevertheless the Lord defends. These are also meant in the opposite sense in Isaiah 9:17; chap. 10:1, 2; Jerem. 15:7, 8, 9; chap. 22:3; chap. 49:10, 11; Lament. 5:3; Ezekiel 22:6, 7; David, Psalm 68:5; Psalm 146:9; Exodus 22:22-24; Dent. 10:18; chap. 27:19; Matthew 23:14; Luke 20:47; and elsewhere.
[3] Continuation concerning the Athanasian Creed, and concerning the Lord.- Life considered in itself, which is God, cannot create another being, to be life itself; for the life which is God is uncreated, continuous, and inseparable; for this reason God is one. But the life which is God can create out of substances forms that are not lives in which it can exist, and impart to them the appearance of life. These forms are men, which, because they are receptacles of life, could not, in the primary creation, be any thing but images and likenesses of God - images from the reception of truth, and likenesses from the reception of good; for life and its recipient adapt themselves to each other like active and passive, but do not intermingle. Human forms, which are recipients of life, do not therefore live from themselves, but from God, who alone is life; consequently, all the good of love and all the truth of faith are from God, and nothing from man, as is known. For if the smallest part of life were a man's own, he would be able to will and do good from himself, and also understand and believe truth from himself, and thus claim merit when nevertheless, if he believes this, then the form recipient of life becomes closed above and perverted, and intelligence perishes. Good and its love, together with truth and its faith, are the life which is God, for God is good itself, and truth itself; in these He therefore dwells with man. From these things it also follows, that man of himself is nothing, and that he is only so far anything in the measure that he receives from the Lord, and at the same time acknowledges that what he receives is not his own but the Lord's; the Lord then causes him to be something, although not from himself but from the Lord.
1121. And a widow I am not, signifies that such are not without defense. This is evident from the signification of "a widow," as being one who is in the affection of good, and from that affection desires truth. Here a "widow" signifies 1defense, thus "not a widow" means not without defense, because good with its affection does not defend itself, but is defended by truth and the understanding of it, "man" [vir], who defends it, signifying the understanding of truth, thus truth. For the marriage of man [vir] and woman is a complete likeness of the marriage of truth and good; since a man is born to be the understanding of truth, consequently that predominates in him, and woman is born to be the affection of good, consequently that predominates in her; and as good and truth mutually love each other and will to be conjoined, so do the understanding of truth and the affection or will of good. Moreover, the conjugial love of husband and wife derives its origin from the spiritual marriage of truth and good (See in the work on Heaven and Hell 366-386).
[2] "Widow" has the same signification here as in Isaiah:
Hear this, thou luxurious one, sitting securely, saying in thy heart, I and none like me besides. I shall not sit a widow, neither shall I know bereavement. But these two evils shall come to thee in a moment, bereavement and widowhood (Isaiah 17:8-9).
This, too, is said of Babylon, and it has the same signification as these words in Revelation, "A widow I am not, and mourning I shall not see, for this reason in one day shall her plagues come to thee, death, and mourning, and famine." Elsewhere in the Word "widows" signify those, both women and males, who are in good and not in truth and yet desire truth, thus those who are without defense against falsity and evil, but who are defended by the Lord. The term is used also in the contrary sense, as in Isaiah 9:17; 10:1, 2; Jeremiah 15:7-9; 22:3; 49:10-11; Lamentations 5:3; Ezekiel 22:6-7; David, Psalms 68:5; Psalms 146:9; Exodus 22:21-24; Deuteronomy 10:18; 27:19; Matthew 23:14; Luke 20:47.
(Continuation respecting the Athanasian Faith and respecting the Lord)
[3] Life regarded in itself, which is God, cannot create another that shall be the only life; for the life that is God is uncreate, continuous, and inseparable; and from this it is that God is one. But the life that is God can create forms out of substances that are not life, in which it can be, and give to them the appearance of living. Such forms are men; and since they are receptacles of life they could not when first created be anything else than images and likenesses of God; images from the reception of truth and likenesses from the reception of good; for life and its recipient are fitted to each other as the active and passive, but do not mingle. For this reason human forms, which are recipients of life, live, not from themselves, but from God who alone is life; consequently, as is well known, every good of love and every truth of faith is from God, and nothing of these is from man; for if man had the least portion of life as his own he would be able to will and do good from himself, and to understand and believe truth from himself, and thus to claim merit; and yet if he so believes, the form recipient of life closes itself above and becomes perverted, and intelligence perishes. Good and its love and truth and its faith are the life that is God, for God is good itself and truth itself; and therefore in these God dwells in man. And from all this it follows, that man of himself is nothing, and is something only so far as he receives from the Lord, and at the same time acknowledges that it is not his own but is the Lord's; then the Lord gives him to be something; yet not from himself but from the Lord.
Footnotes:
1. Absque (without) has been omitted in Latin text; "widow" signifies defense; but it is inserted in explanation at the end of the number, "widows" signify "without defense."
1121. "Et vidua non sum." - Quod significet quod non sint absque tutela, constat ex significatione "viduae", quod sit qui in affectione boni, et ex illa desiderat verum; quod per "viduam" hic significetur tutela, ita per quod "non vidua" quod non sit absque tutela, est quia bonum et ejus affectio se ipsam non tutatur, sed illam tutatur verum et ejus intellectus; vir enim qui illam tutatur, significat intellectum veri, ita verum; conjugium enim viri et mulieris, est prorsus sicut conjugium veri et boni; nam vir natus est ut sit intellectus veri, inde hic praedominatur apud illum; et femina nata est ut sit affectio boni, inde haec praedominatur apud illam; et sicut bonum et verum se mutuo amant et volunt conjungi, ita intellectus veri et affectio seu voluntas boni; etiam amor conjugialis mariti et uxoris ex spirituali conjugio veri et boni ducit originem (de qua re videatur in opere De Caelo et Inferno 366-386).
[2] Simile quod hic significatur per "viduam" apud Esaiam,
"Audi hoc, delicata, sedens secure, dicens in corde, Ego et non sicut ego praeterea; non sedebo vidua, nec cognoscam orbitatem: atqui venient tibi duo ista mala momento, ..orbitas et viduitas" (47:8, 9):
haec quoque dicta sunt de Babele, et per illa significantur similia quae hic in Apocalypsi per haec, "Vidua non sum, et luctum non videbo; propter hoc in uno die venient tibi plagae ejus, mors et luctus et fames." Per "viduas" etiam alibi in Verbo significantur tam feminae quam mares qui in bono sunt et non in vero, et usque desiderant verum, ita qui absque tutela sunt contra falsum et malum, quos tamen Dominus tutatur: etiam in opposito sensu, Ut apud Esaiam 9:16 [B.A. 17] ; cap. 10:1, 2: apud Jeremiam 15:7-9; 22:3; 49:10, 11; Thren. 5:3 1
: apud Ezechielem 22:6, 7: apud Davidem, 68:6 [B.A. 5] ; Psalms 146:9; Exodus 22:20-23 [B.A. 21-24] : Deutr. 10:18; 27:19 2
; Matthaeus 23:14; Luc. 20:47: 3
et alibi.
[3] (Continuatio de Fide Athanasiana, et de Domino.)
Vita in se spectata, quae Deus, non potest creare alium qui sit sola Vita, est enim Vita quae Deus increata, est continens et non separabilis; inde est quod Deus unus sit: sed Vita, quae Deus, creare potest formas ex substantiis quae non vitae sunt, quibus potest inesse, et dare sicut vivant; illae formae sunt homines, quae quia sunt receptacula vitae non potuerunt in prima creatione esse nisi quam imagines et similitudines Dei, imagines ex receptione veri, et similitudines ex receptione boni; nam vita et recipiens ejus se coaptant sicut activum et passivum, at non se commiscent. Inde est quod humanae formae, quae recipientes vitae sunt, non vivant a se, sed a Deo, qui solus est Vita; quare, ut notum est, omne bonum amoris et omne verum fidei est a Deo, et nihil ab homine; nam si homini aliquantillum vitae foret quod ejus, potuisset ille velle et facere bonum a se, tum intelligere et credere verum a se, et sic mereri; cum tamen si hoc credit, tunc forma recipiens vitae superius claudit se, pervertitur, et perit intelligentia: bonum et ejus amor, ac verum et ejus fides, sunt Vita quae Deus, nam Deus est ipsum Bonum et ipsum Verum: quare Deus in illis apud hominem habitat. Ex his etiam sequitur quod homo ex se nihil sit et quod tantum sit quantum recipit a Domino, et simul agnoscit quod id non suum sit sed Domini; tunc ei dat Dominus ut aliquid sit, tametsi non a se sed a Domino.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.