----中文待译----
1159. And all things fat and splendid have departed from thee.- That this signifies that all goods and truths, and things auspicious and magnificent, which they have persuaded themselves, they would be able to acquire by means of that religion, are changed into the contrary, is evident from the signification of fat things, which denote goods and auspicious things therefrom, of which we shall speak presently; and from the signification of things splendid, which denote truths and things magnificent therefrom. The reason why this is the signification of things splendid, is, that splendour is the result of light, and the light of heaven is Divine Truth or Divine Wisdom, which is the cause of all things in the heavens shining with a splendour unknown in the world. It may be compared with the brilliancy of a diamond turned to the sun, but the splendour seen in heaven far exceeds this, just as the light of heaven exceeds the light of the world, the difference between which is so great, that while it may be illustrated by comparisons, yet it cannot be described. All the magnificent things of heaven, exist from that light, and these chiefly consist of forms corresponding to wisdom, which are such that in the world they can neither be pictured nor described. For in them art itself is in its art, and science is in its wisdom, consequently they are of ineffable beauty. It is evident from these facts why things splendid signify truths and thence things magnificent.
[2] The reason why fat things signify goods and auspicious things therefrom, is, that the fat is the best part of flesh, and that it is like oil, which signifies the good of love. That fatness signifies good and those things that belong to it, thus happiness and joys, is clear from the following passages in the Word.
In Isaiah:
"Attending attend unto me, eat ye good, that your soul may be delighted in fatness" (55:2).
To eat good signifies to appropriate good to themselves; thence by delighting in fatness is signified to be in a state of happiness and blessedness.
In Jeremiah:
"I will fill the soul of the priests with fatness, and my people shall be satisfied with good" (31:14).
Here also fatness signifies happiness and blessing from the good of love.
In David:
"My soul shall be satisfied with fat and fatness, and my mouth shall praise thee with joyful lips" (Psalm 63:5).
The soul being satisfied with fat and fatness, signifies to be filled with the good of love and with joy therefrom. To praise with joyful lips signifies to worship by means of truths which gladden the mind.
Again:
"Thy houses shall be filled with fatness, and thou shalt cause them to drink of the stream of delights" (Psalm 36:8).
The fatness with which the houses shall be filled, signifies the good of love, and happiness therefrom, houses denoting things pertaining to the mind. The river of the delights, of which they shall drink, signifies intelligence and happiness therefrom.
[3] In Isaiah:
"In this mountain shall Jehovah Zebaoth make to all people a feast of fat things, a feast of wine on the lees, of fat things full of marrow and of wine on the lees well refined" (25:6).
These things are said concerning the state of those who would acknowledge and adore the Lord. By that mountain is signified a new church from them; by the feast of fat things, of fat things full of marrow, is signified good both natural and spiritual with joy of heart; and by the lees, lees well refined, are signified truths from that good with the happiness therefrom.
In the same prophet:
"Jehovah shall give the rain of thy seed, with which thou shalt sow the earth, and bread of the produce of the earth, and it shall be fat and plenteous" (30:23).
The rain of seed signifies the multiplication of truth; and bread of produce the fructification of good. By fat and plenteous is signified good and truth with all its satisfaction and happiness.
In David:
"As yet they shall have increase in old age, they shall be fat and green, to show that Jehovah is right" (Psalm 92:14, 15).
To be fat and green signifies to be in goods and truths of doctrine.
Again:
"Jehovah shall remember all thy offerings and shall make fat thy burnt offering" (Psalm 20:3).
By offerings and burnt offering is signified worship, and by making it fat is signified that it is from the good of love.
The signification of fatness in Ezekiel 34:3; Genesis 27:39, and elsewhere is similar. Because fat and fatness signify the good of love, and because all worship, which is truly worship, must be from the good of love, therefore it was a law that all the fat in the sacrifices should be burnt upon the altar (Exodus 29:13, 22; Leviticus 1:8; 3:3-16; 4:8-35; 7:3, 4, 30, 31; 17:6; Numbers 18:17, 18); for the sacrifices and burnt offerings signified worship.
[4] Since the Jews and Israelites were only in external worship, and not at the same time in internal worship, and not therefore in any good of love, or in any good of charity and faith, they were therefore prohibited from eating fat and blood, and it was a law that if they ate these, they should be cut off (Leviticus 3:17; 7:23, 25). But to those who are in internal worship, and thence in external worship - as those will be who shall belong to the Lord's New Church - it is said, that they shall eat fat to fulness, and drink blood to drunkenness (ebrietas) (Ezekiel 39:19). Fat there signifies all the good of heaven and of the church, and blood all the truth of these. In the opposite sense the fat ones signify those who loathe good and who utterly despise and reject it (Deuteronomy 32:15; Jeremiah 5:28; 50:11; Psalm 17:10; 20:4; 68:31; 119:70; and elsewhere).
[5] Continuation.- Such, however, is not the lot of those who are continually evil, for these are in hell according to the loves of their life. There they think, and from their thought, speak, although they utter falsities; they also will, and, from their will they act, although their actions are evil. They appear, moreover to one another as men, although in the light of heaven they are of a monstrous form. It is therefore evident, why it is in accordance with a law of order relating to reformation, and called a law of Divine Providence, that a man is admitted into the truths of faith and the goods of love, only so far as he can be withheld from evils and kept in goods to the end of his life and that it is better that he should be always evil, than that he should be good and afterwards evil; for in this case he becomes profane. The Lord, who both provides and foresees all things, for this reason conceals the operations of His Providence, and to such a degree that man scarcely knows whether there is any providence at all. He permits him rather to attribute ordinary events to prudence, and contingencies to fortune, and even to ascribe many things to nature, rather than that, through any striking and manifest signs of the Divine Providence and Presence, he should plunge unreasonably into the midst of holy things in which he would not remain. The Lord also permits similar things in accordance with other laws of His Providence, namely, that man should enjoy freedom, and that in all that he does he should act according to reason, thus entirely as if from himself. For it is better that he should ascribe the operations of the Divine Providence to prudence and fortune, than that he should acknowledge them, and still live as a devil. From these facts it is evident that the laws of permission, which are numerous, proceed from the laws of Providence.
1159. And all fat and splendid things are departed from thee, signifies that all things good and true and satisfying and grand, which they were persuaded they would secure through that religious persuasion, are turned into opposites. This is evident from the signification of "fat things," as being what is good and thus satisfying (of which presently); also from the signification of "splendid things," as being what is true and thus grand. This is the signification of "splendid things," because splendor is from light, and the light of heaven is the Divine truth or the Divine wisdom, from which all things in the heavens shine with a splendor such as does not exist in the world; it may be compared with the splendor of a diamond turned to the sun, although the splendor seen in heaven exceeds this beyond measure, as the light of heaven exceeds the light of the world, with a difference so great that while it may be illustrated by comparisons it cannot be described. From that light all things magnificent in the heavens exist, which consist principally of forms corresponding to wisdom, which are such as can in no way be pictured in the world, and consequently cannot be described, for in them art itself is in its art, and knowledge in its wisdom, consequently they are of ineffable beauty. From all this it is clear why "splendid things" signify what is true and thus grand.
[2] "Fat things" signify what is good and thus satisfying, because the fat is the best part of flesh and because it resembles oil, which signifies the good of love. That "fatness" signifies good and things pertaining to good, thus satisfactions and joys, can be seen from the following passages in the Word. In Isaiah:
In hearkening hearken unto Me, and eat ye that which is good, that your soul may be delighted in fatness (Isaiah 55:2).
"To eat that which is good" signifies to appropriate good to oneself; therefore "to be delighted in fatness" signifies to be in a state of satisfaction and blessedness. In Jeremiah:
I will fill the soul of the priests with fatness, and My people shall be satisfied with good (Jeremiah 31:14).
Here, too, "fatness" signifies satisfaction and blessedness from the good of love. In David:
With fat and fatness my soul shall be satisfied, and my mouth will praise Thee with lips of songs (Psalms 63:5).
"To have the soul satisfied with fat and fatness" signifies to be filled with the good of love and consequent joy; "to praise with lips of songs" signifies to worship by truths that gladden the mind. In the same:
They shall be filled with the fatness of Thy house, and Thou shalt make them drink of the river of Thy pleasures (Psalms 36:8).
The "fatness" with which the house shall be filled signifies the good of love and consequent satisfaction, "house" being the things of the mind; "the river of pleasures" that he will make them to drink of signifies intelligence and consequent happiness.
[3] In Isaiah:
In this mountain shall Jehovah of Hosts make to all peoples a feast of fat things, a feast of lees, of fat things of marrows, and of lees well refined (Isaiah 25:6).
This is said of the state of those who will acknowledge and worship the Lord. That "mountain" signifies a new church from these, "a feast of fat things, of fat things of marrows," signifies both natural and spiritual good with joy of heart, and "lees, and lees well refined" signify truths from that good with happiness from them. In the same:
Jehovah shall give the rain of thy seed with which thou shalt sow the land, and bread of the produce of the land, and it shall be fat and plenteous (Isaiah 30:23).
"Rain of seed" signifies the multiplication of truth, and "bread of produce" signifies fructification of good; "fat and plenteous" signifies good and truth with all satisfaction and happiness. In David:
They shall still have increase in old age, they shall be fat and green, to proclaim that Jehovah is upright (Psalms 92:14-15).
"To be fat and green" signifies to be in the goods and truths of doctrine. In the same:
Jehovah shall remember all thy offerings and shall make fat thy burnt-offering (Psalms 20:3).
"Offerings and burnt-offering" signify worship, and to "make fat" signifies worship from the good of love. "Fatness" has the same signification in Ezekiel 34:3; Genesis 27:39 elsewhere. As "fat and fatness" signified the good of love, and all worship which is truly worship must be from the good of love, therefore:
It was appointed that all the fat and fatness in the sacrifices should be burnt on the altar (Exodus 29:13, 22; Leviticus 1:8; 3:3-16; 4:8-35; 7:3-4, 30-31; 17:6; Numbers 18:17-18).
For "sacrifices and burnt-offerings" signified worship.
[4] As the Jewish and Israelitish nation was only in external worship, and not also in internal worship, and in consequence was in no good of love and in no good of charity and faith:
It was forbidden them to eat the fat and blood, and it was declared that they would be cut off if they should eat them (Leviticus 3:17; 7:23, 25).
But to those who are in internal worship and from that in external worship, such as those must be who will be of the Lord's New Church, it is said:
That they shall eat fat till they be full, and drink blood till they be drunken (Ezekiel 39:19);
"fat" here signifying all the good of heaven and of the church, and "blood" all their truth. In the contrary sense those who are "fat" signify those who are nauseated at good, or who at least despise and reject it (Deuteronomy 32:15; Jeremiah 5:28; 50:11; Psalms 17:10; 20:4; 68:31; 119:70 elsewhere).
(Continuation)
[5] But such is not the lot of those who are permanently evil. All who are permanently evil are in hell according to the loves of their life; and there they think and speak from thought, although they speak falsities, and they will and from will do, although they do evils. Moreover, to one another they appear like men, although in the light of heaven they have monstrous forms. From this it can be seen why it is according to a law of order relating to reformation, which is called a law of Divine providence, that man is not let into the truths of faith and the goods of love except so far as he can be withheld from evils and held in goods even to the end of life, and that it is better for a man to be permanently evil than that he be good and afterwards evil, for thus he becomes profane. It is for this reason that the Lord, who provides all things and foresees all things, hides the operations of His providence, even to the extent that man scarcely knows whether there be any providence whatever, and man is permitted to attribute what he does to prudence, and what happens to him to fortune, and even to ascribe many things to nature, rather than that he should, through conspicuous and clear indications of the Divine providence and presence, plunge unseasonably into sanctities in which he will not continue. The Lord also permits like things by other laws of His providence, namely, by these, that man should have freedom, and that he should do whatever he does according to reason, thus wholly as if of himself, for it is better for a man to ascribe the workings of the Divine providence to prudence and fortune than to acknowledge them and still live as a devil. From this it is clear that the laws of permission, which are many, proceed from the laws of providence.
1159. "Et omnia pinguia et splendida abiverunt a te." - Quod significet quod omnia bona et vera ac fausta et magnifica, quae se per religiosum illud aucupaturos esse, sibi persuaserunt, in contrarium versa sint, constat ex significatione "pinguium", quod sint bona et inde fausta (de qua sequitur); et ex significatione "splendidorum", quod sint vera et inde magnifica; quod "splendida" illa significent, est quia splendor est lucis, et lux caeli est Divinum Verum aut Divina Sapientia; ex eo est quod omnia in caelis splendeant splendore qualis non datur in mundo; comparari potest cum splendore adamantis obversi soli, sed splendor in caelo multis modis superat; superat sicut lux caeli lucem mundi, quarum tale sxcrimen est ut quidem possit illustrari per comparationes, sed usque non describi: ex illa luce existunt omnia magnifica ibi, quae imprimis consistunt in formis correspondentibus sapientiae, quae tales ut in mundo non effigiari possint, ita nec describi; est enim ipsa ars in sua arte in illis, ac est scientia in sua sapientia in illis, inde sunt pulchritudine ineffabili: ex his patet unde est quod "splendida" significent vera et inde magnifica.
[2] Quod "pinguia significent bona et inde fausta, est quia pinguedo est optimum carnis, et quia est sicut oleum, per quod significatur bonum amoris.
Quod "pinguedo" significet bonum, et illa quae boni sunt, ita faustitates et gaudia, constat ex sequentibus locis in Verbo:
– Apud Esaiam,
"Attendite attendendo ad Me, ..comedite bonum, ut delicietur in pinguedine anima vescra" (55:2);
per "comedere bonum" significatur appropriare sibi bonum; inde per "deliciari pinguedine" significatur in faustitate et beatudine esse.
Apud Jeremiam,
"Implebo animam sacerdotum pinguedine, et populus meus bono..saturabitur" (31:14):
etiam ibi per "pinguedinem" significatur faustum et beatum ex bono amoris.
Apud Davidem,
"Adipe et pinguedine saturabitur anima mea, et labiis canticorum laudabit os meum" (Psalms 63:6 [B.A. 5]):
"adipe et pinguedine saturari animam" significat bono amoris et inde gaudio impleri; "labiis canticorum laudare" significat colere per vera quae animum laetificant.
Apud eundem,
"Implentur pinguedine domus tuae, et flumine deliciarum tuarum potas eos" (Psalms 36:9 [B.A. 8]):
per "pinguedinem" qua "implentur domus", significatur bonum amoris et inde faustum, "domus" sunt illa quae mentis sunt; per "flumen deliciarum", qua "potas eos", significatur intelligentia et inde felicitas.
[3] Apud Esaiam,
"Faciet Jehovah Zebaoth omnibus populis in monte hoc convivium pinguedinum, convivium faecum, pinguedinum medullatarum et faecum defaecatarum" (25:6):
haec de statu illorum qui Dominum agnituri et adoraturi 1
sunt; per "montem" illum significatur nova ecclesia ex illis; per "convivium pinguedinum, pinguedinum medullatarum", significatur bonum tam naturale quam spirituale cum gaudio cordis; et per "faeces, faeces defaecatas", significantur vera ex illo bono cum felicitate ex illis, Apud eundem,
"Jehovah dabit pluviam seminis tui, quo conseres terram, et panem proventus terrae, et erit pingue et opulentum" (30:23):
per "pluviam seminis" significatur multiplicatio veri, et per "panem proventus" significatur fructificatio boni; per "pingue et opulentum" significatur bonum et verum cum omni fausto et felici.
Apud Davidem,
"Adhuc proventum habebunt in senio, pingues et virides erunt, ad annuntiandum quod reaus Jehovah" (Psalms 92:15, 16 [B.A. 14, 15]):
"pingues et virides esse" significat in bonis et veris doctrinae esse.
Apud eundem,
Jehovah "recordabitur omnium oblationum tuarum, et holocaustum tuum pingue faciet" (Psalms 20:4 [B.A. 3]):
per "oblationes" et "holocaustum" significatur cultus, et per "pingue facere" significatur ille ex bono amoris.
(Simile per "pinguedinem" significatur apud Ezechielem, cap. 34:3; Genesis 27:39; et alibi.)
Quoniam per "adipem" et "pinguedinem" significabatur bonum amoris, et quia omnis cultus qui vere cultus est, ex bono amoris erit, ideo
Statutum fuit ut omnis adeps et pinguedo in sacrificiis super altari adoleretur (Exodus 29:13, 22; Leviticus 1:8; 3:3-16; 4:8-35; 7:3, 4, 30, 31; cap. 17:6 2
; Numeri 18:17, 18);
per "sacrificia" enim et "holocausta" significabatur cultus.
[4] Quoniam gens Judaica et Israelitica solum in cultu externo fuit, et non simul in cultu interno, inde nec fuit in ullo bono amoris, nec in ullo bono charitatis et fidei, ideo
Prohibitum illis fuit comedere adipem et sanguinem, et [dictum fuit] quod exscinderentur si comedissent (Leviticus 3:17; 7:23, 25);
at ad illos qui in cultu interno sunt et inde in cultu externo, quales futuri qui e nova Domini ecclesia erunt, dicitur
Quod comederent adipem ad satietatem, et biberent sanguinem ad ebrietatem (Ezechiel 39:19);
per "adipem" hic significatur omne bonum caeli et ecclesiae, et per "sanguinem" omne verum illorum. In opposito sensu per "pingues" significantur illi qui ad bonum nauseant, et qui nimium illud contemnunt et rejiciunt (Deuteronomius 32:15; Jerem. 5 3
28; 50:11: Psalms 17:10; 4
Psalms 20:4; 5
Psalms 68:32 [B.A. 31] ; Psalms 119:70; et alibi).
[5] (Continuatio.)
Talis autem sors non est illis qui constanter mali sunt. Omnes constanter mali in inferno sunt secundum amores vitae illorum; ac ibi cogitant et ex cogitatione loquuntur tametsi falsa, ac volunt et ex voluntate faciunt tametsi mala; ac apparent inter se ut homines, tametsi in luce caeli in forma monstrosa. Ex his videri potest cur ex lege ordinis circa reformationem, quae lex Divinae providentiae vocatur, sit, quod homo non immittatur in vera fidei et in bona amoris nisi quantum detineri potest a malis ac teneri in bonis usque ad finem vitae: et quod praestet ut homo constanter malus sit quam ut bonus et postea malus, sic enim fit profanus. Dominus qui providet omnia et praevidet omnia, propter illam causam occultat providentiae suae operationes, adeo ut homo vix scat num aliqua usquam providentia sit, et permittit ut potius tribuat illa quae fiunt prudentiae, et quae contingunt fortunae, immo ut adscribat plura Naturae, quam ut per exstantia et manifesta signa providentiae et praesentiae Divinae intempestive conjiciet se in sanctitates, in quibus non permanet. Dominus etiam similia permittit ex legibus suae providentiae reliquis; nempe ex his, ut liberum homini sit, ac ut secundum rationem agat quod agit, ita prorsus sicut ex se; satius enim est ut homo Divinae providentiae operationes adscribat prudentiae et fortunae, quam ut agnoscat illas et usque vivat diabolus. Ex his patet quod leges permissionis, quae plures sunt, a legibus providentiae procedant.
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.
4. The editors made a correction or note here.
5. The editors made a correction or note here.