----中文待译----
1129. And the kings of the earth shall weep for her and wail over her.- That this signifies the mourning and grief of heart of those who have exercised that power, is evident from the signification of weeping over and wailing, which denotes mourning and grief of heart, of which we shall speak presently; and from the signification of the kings of the earth, who denote those who are in truths from good, and, in the opposite sense, those who are in falsities from evil, concerning which see above (n. 29, 31, 625, 1034, 1063); here those who exercise that power are signified, therefore they are called kings of the earth, the earth meaning the church. That these are signified by kings of the earth, is evident from what follows, for it is said who have committed whoredom with her, and lived delicately, which signifies those who were in falsities and evils from delight in that power. Those who are in truths from good, who are also signified by kings of the earth, can neither weep nor wail over her.
[2] The terms to weep and wail are used, because to weep signifies mourning on account of falsities, and to wail, mourning on account of evils, in both cases because they are lost. To weep then has reference to the falsity which they called truth, and to wail has reference to the evil which they called good. It is for this reason, that weeping and wailing are mentioned together in the Word. As in Jeremiah:
"O daughter of my people, make thee the mourning of an only-begotten, a wailing of bitternesses, because suddenly will the spoiler come upon us" (6:26).
Here it is said "mourning" because truth is destroyed, and "wailing" because good is destroyed. The spoiler signifies the deprivation of these, and thus the end of the church.
In Micah:
"I will make a wailing like dragons, and a mourning like the daughters of the owl" (1:8).
Because wailing has reference to good, and in the opposite sense, to evil, therefore it is said, "I will make a wailing like dragons," dragons denoting those who are in the lusts (cupiditatibus) of evil. And because mourning has reference to falsity, it is said, "I will make a mourning like the daughters of the owl," the daughters of the owl denoting those who are in falsities and the pleasures of them. Owls signify falsities because they see in darkness but not in the light.
In Zechariah:
"They shall wail over him, according to the wailing over an only-begotten, and they shall mourn over him according to the mourning over a first-begotten" (12:10).
Here also "wailing" is said of the deprivation of good, and mourning of the deprivation of truth.
Similarly in Jeremiah:
"Enter not into the house of mourning, neither go away to wail" (16:5).
Both mourning and wailing are mentioned on account of the marriage of good and truth; and also on account of that marriage which is not of good and truth - which is in every part of the Word.
[3] Continuation concerning the Athanasian Creed, and concerning the Lord.- That all things are from life itself, which is God, and which is Wisdom and Love, may also be illustrated by means of created objects, when they are considered from the standpoint of order. For it is from order that the angelic heavens, consisting of thousands and thousands of societies, act as one (unum agunt), through love to the Lord, and through love towards the neighbour, and that they are maintained in order by Divine truths, which are the laws of order. It is again from order that the hells beneath them, which are also distinguished into thousands and thousands of congregations, are kept in order by means of judgments and punishments; so that although they are hatreds and insanities, still they are unable to cause the least mischief to the heavens. It is also from order, that there is between the heavens and the hells that equilibrium, in which a man is in the world, and in which he is led to heaven if led by the Lord, to hell if led by himself. For it is a law of order, that man shall act in all that he does from freedom according to reason.
[4] Since so many myriads of myriads of men, from the creation of the world, have been pouring both into heaven and hell, and are perpetually pouring in like streams, each individual being of a dissimilar genius and love, it would have been utterly impossible for them to be consociated together into one, unless God were one, who is life itself, this life being wisdom itself, love itself, and therefore order itself. These things are said concerning heaven. But in the natural world, Divine order is evident from the sun, the moon, the stars, and the planets. The sun, according to appearance, makes years, days, and hours, also the seasons of the year - spring, summer, autumn, and winter; the divisions of the day - morning, mid-day, evening, and night. It vivifies all things on the earth, according to their reception of its heat in conjunction with its light, and of its light in conjunction with its heat. According to its reception it opens, disposes, and prepares living bodies and material substances, which are in and upon the earth, to receive influx from the spiritual world. Hence, in the time of spring, through the union of heat and light at that season, the birds of heaven and the beasts of the earth return into the love of prolification, and into the knowledge (scientia) of everything belonging to it. Plants also renew their functions and activities in the production of leaves, flowers, and fruits, and in these, seeds, for the continual perpetuation of their kinds and for their increase to infinity.
[5] It is also from order, that the earth produces plants, and that these supply animals with nourishment, while both the one and the other are serviceable to man, for food, clothing, and pleasure; and since man is the being in whom God dwells, all things in this way return to God from whom they are. From these considerations it is evident, that created things succeed each other in such order, that one exists for another; that they are perpetual ends - which are uses, and that ends which are uses constantly operating in such a way that they may return to God from whom they are. These things then testify, that all things were created from life itself, which is wisdom itself; and they further testify that the created universe is full of God.
1129. Verse 9. And the kings of the earth shall weep for her and wail over her, signifies mourning and grief of heart of those who have exercised that authority. This is evident from the signification of "to weep and wail," as being mourning and grief of heart (of which presently); also from the signification of "kings of the earth," as being those who are in truths from good, and in the contrary sense who are in falsities from evil (See n. 29, 31, 625, 1034, 1063), here those who have exercised that authority and are therefore called "kings of the earth," the "earth" meaning the church. It is evident from what follows that such are signified by "kings of the earth," for it is said "who have committed whoredom and lived luxuriously with her," which signifies who have been in falsities and evils from delight respecting that authority. Those who are in truths from good, who are also signified by "kings of the earth," cannot "weep for her and wail over her."
[2] The expressions "to weep" and "to wail" are used, because "to weep" signifies mourning because of falsities, and "to wail" mourning because of evils, and because both have been lost; thus "to weep" has reference to the falsity that they have called truth, and "to wail" has reference to the evil that they have called good. This is why "mourning and wailing" are mentioned together in the Word. As in Jeremiah:
O daughter of My people, make thee mourning for an only begotten, a wailing of bitterness, for the waster shall suddenly come upon us (Jeremiah 6:26).
Here "mourning" is named because of truth destroyed, and wailing on account of good destroyed; the "waster" signifies the loss of these, and thus the end of the church. In Micah:
I will make a wailing like the dragons, and a mourning like the daughters of the owl (Micah 1:8).
Because "wailing" has reference to good, and in the contrary sense to evil, it is said, "I will make a wailing like dragons," "dragons" being those who are in the lusts of evil; and because "mourning" has reference to falsity it is said, "I will make a mourning like the daughters of the owl," "daughters of the owl" being those who are in falsities and their pleasantness, "owls" signify falsities, because they see in darkness and not in the light. In Zechariah:
They shall wail over him according to the wailing over a first begotten, 1and they shall mourn over him according to the mourning over a first begotten (Zechariah 12:10).
Here, too, "wailing" is predicated of the loss of good, and "mourning" of the loss of truth. In Jeremiah:
Enter not into the house of mourning, neither go away to wail (Jeremiah 16:5);
where the meaning is the same. Both expressions are used on account of the marriage of good and truth, or on account of the marriage not of good and truth, which is in every particular of the Word.
(Continuation respecting the Athanasian Faith and respecting the Lord)
[3] That all things are from the life itself which is God, and which is wisdom and love, can also be made clear by reference to things created when they are viewed from order. For it is from order that the angelic heavens, consisting of thousands and thousands of societies, act as one through love to the Lord and through love towards the neighbor, and that they are kept in order through Divine truths which are the laws of order. Also it is from order that the hells beneath the heavens, which are also divided into thousands and thousands of congregations, are kept in order by means of judgments and punishments, so that they are unable to do the least harm to the heavens, although they are hatreds and insanities. It is also from order that between the heavens and the hells there is an equilibrium, in which is man in the world, and in which he is led to heaven if led by the Lord, and to hell if led by himself; for it is the law of order that man must do whatever he does from freedom according to reason.
[4] Since so many myriads of myriads of men from the creation of the world have poured into the spiritual world and are unceasingly pouring in like streams, and each individual has a different disposition and love, they could by no means have been associated together as a one unless God who is life itself had been one, and unless this life had been wisdom itself and love itself, and thus order itself. Thus much about heaven. But in the world the Divine in order appears to be from the sun, moon, stars, and planets. The sun in appearance makes the years, days, and hours, also the seasons of the year, which are spring, summer, autumn, and winter, also the divisions of the day, which are morning, noon, evening, and night; and it vivifies all things of the earth according to the reception of its heat in light and of its light in heat; and according to reception it opens, arranges, and prepares bodies and matters, which are in the earth and upon the earth, to receive influx from the spiritual world. Thus in the spring time, by the union of heat and light at that season the flying things of heaven and the animals of earth return into the love of prolification, and into a knowledge of all things pertaining to that love; and the things of the vegetable kingdom return into the efforts and activities of producing leaves, flowers and fruits, and seeds in them for perpetuating their kind to eternity, and for multiplying it to infinity.
[5] It is also from order that the earth produces vegetables, and that vegetables nourish animals, and that both are useful to man for food, raiment, and for pleasure; and as man is the one in whom is God, so all things thus return to God from whom they are. All this makes clear that created things follow in such order that one is for the sake of another, and that they are perpetual ends which are uses, and that the ends which are uses are constantly so directed as to return to God from whom they are. All this now shows that all things have been created from life itself, which is wisdom itself, and also shows that the created universe is full of God.
Footnotes:
1. The photolithograph has "primogenito" (first-begotten); the Latin editor has "unigenito" (only-begotten).
1129. [Vers. 9.] "Et deflebunt illam, et plangent super illa reges terrae." - Quod significet luctum et dolorem cordis illorum qui potestatem illam exercuerunt, constat ex signicatione "deflere et plangere", quod sit luctus et dolor cordis (de qua sequitur); ex significatione "regum terrae", quod sint qui in veris ex bono sunt, et in opposito sensu qui in falsis ex malo (de qua [supra] , n. 29, 31, 625, 1034, 1063); hic qui potestatem illam exercuerunt, inde dicuntur "reges terrae", ac per "terram" intelligitur ecclesia; quod per "reges terrae" illi significentur, patet a sequentibus, nam dicitur "qui cum illa scortati sunt et deliciati", per quae significatur, qui in falsis et malis ex jucundo super potestate illa fuerunt; illi qui in veris ex bono sunt, qui etiam per "reges terrae" significantur, non possunt "deflere illam et plangere super illa."
[2] Dicitur "deflere" et "plangere", quia "deflere" significat luctum propter falsa, et "plangere" propter mala, utraque quod amissa sint; ita "deflere" se refert ad falsum quod dixerunt verum, et "plangere" ad malum quod dixerunt bonum; inde est quod in Verbo dicatur "luctus" et "planctus":
- Ut apud Jeremiam,
"Filia populi mei, .... luctum unigeniti fac tibi, planctum amaritudinum, quia subito veniet vastator super nos" (6:26):
hic "luctus" dicitur propter deperditum verum, et "planctus" propter deperditum bonum; "vastator" significat deprivationem eorum, et sic ecclesiae finem.
Apud Micham,
"Faciam planctum sicut dracones, et luctum sicut filiae noctuae" (1:8):
quia "planctus" se refert ad bonum, et in opposito sensu ad malum, ideo dicitur, "Faciam planctum sicut dracones"; "dracones" sunt qui in cupiditatibus mali: et quia "luctus" se refert ad falsum, dicitur, "Faciam luctum sicut filiae noctuae"; "filiae noctuae" sunt qui in falsitatibus et earum amoenitatibus; "noctuae" significant falsa quia vident in tenebris et non in luce.
Apud Sachariam,
"Plangent super eo juxta planctum super 1
unigenito et lugebunt super eo juxta luctum super primogenito" (12:10 2
):
hic quoque "planctus" praedicatur de deprivatione boni, et "luctus" de deprivatione veri.
Apud Jeremiam,
"Ne intres in domum luctus, neque abeas ad plangendum" (16:5);
similiter: utrumque dicitur propter conjugium boni et veri, et quoque propter conjugium non boni et veri, quod in singulis Verbi.
[3] (Continuatio de Fide Athanasiana, et de Domino.)
Quod omnia sint ex ipsa Vita quae Deus, et quae est Sapientia et Amor, illustrari etiam potest per creata, dum spectantur ex ordine. Ex ordine enim est quod caeli angelici ex mille et mille societatibus constantes unum agant per amorem in Dominum [et] per amorem erga proximum, et quod in ordine teneantur per Divina Vera, quae sunt leges ordinis. Et quoque quod inferna sub illis, quae etiam in mille et mille congregationes distincta sunt, teneantur in ordine per judicia et poenas, ut tametsi odia sunt et insaniae, usque ne hilum damni inferre possint caelis. Ex ordine etiam est quod inter caelos et inter inferna sit aequilibrium, in quo est homo in mundo, et in quo ducitur, si a Domino ad caelum, si a semet ad infernum; lex ordinis enim est, ut homo ex libero secundum rationem agat quod agit.
[4] Cum tot myriadum myriades hominum a creatione ejus illuc alluerunt, et sicut flumina perpetuo alluunt, et unusquisque dissimili genio et amore est, nequaquam potuissent consociari sicut in unum, nisi Deus unus esset, qui ipsa Vita, et haec ipsa Sapientia et ipse Amor, et inde ipse Ordo: haec de caelo. In mundo autem apparet Divinus ordo ex sole, luna, astris et planetis: sol ad apparentiam facit annos, dies et horas; et quoque tempora anni, quae sunt ver, aestas, autumnus et hiems; et tempora diei, quae sunt mane, meridies, vespera et nox; ac animat omnia telluris, secundum receptionem sui caloris in luce, et suae lucis in calore; et secundum receptionem aperit, disponit et praeparat corpora et materias, quae in tellure sunt, et super tellure, ad recipiendum influxum e mundo spirituali: inde tempore veris per unionem caloris et lucis tunc redeunt volatilia caeli et animalia terrae in amorem prolificandi, ac in scientiam omnium ejus, ac vegetabilia in nisus et actus producendi folia, flores et fructus, et in illis semina ad perpetuandum suum genus in aeternum, et ad multiplicandum illud in infinitum.
[5] Ex ordine etiam est ut terra producat vegetabilia, et vegetabilia alant animalia, et quod haec et illa cedant homini in usum, ad cibum, ad vestem, et ad voluptatem; et quia homo est in quo Deus, ita ad Deum a quo sic omnia redeunt. Ex his patet quod creata succedant in eo ordine ut unum sit pro altero, ac ut sint perpetui fines qui usus, utque fines qui usus constanter ferantur ut redeant ad Deum a quo sunt. Haec nunc testantur quod omnia creata sint ex ipsa 3
Vita quae est ipsa Sapientia; et quoque testantur quod universum creatum sit plenum Deo.
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.