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1168. For in one hour so great riches are devastated.- That this signifies the loss of everything which they had gained, and by which they hoped to make gain, is evident from the signification of being devastated in one hour, as denoting total destruction (concerning which see above, n. 1136), thus also the loss of all things; and from the signification of riches, as denoting gains, which are honours and wealth, thus the things which they have gained, and also the evils and falsities of doctrine and of religion, being those things by which they hoped to make gain. Similar things are signified here by riches, as above by the wares enumerated in verses 12, 13, 14.
[2] Continuation.- Man is removed from evils, in proportion as he is removed from hell, for evils and hell are one; and so far as he is removed from these, so far he enters into goods, and is conjoined with heaven, for goods and heaven are one. He then becomes another man, his freedom, his good, his mind, his understanding and will are changed, for he becomes an angel of heaven. His freedom, which before had been the freedom of thinking and willing evil, becomes the freedom of thinking and willing good, which in itself is essential freedom. When a man is in this freedom, he then first knows what freedom is, but not before, because from the freedom of evil he had felt the freedom of good as slavery, but now from the freedom of good he feels that the freedom of evil is slavery; for this is its true character. The good which he had done before, because it was from the freedom of evil, could not be good in reality, the love of self or of the world having been in it; for good does not exist from any other origin than love. Therefore the good is of the same quality as the love; if the love is evil, still its delight is felt as good, although it is evil. But the good which he does afterwards is good in reality, because from the Lord, who, as was said above, is good itself.
[3] The mind of man, before it has been conjoined to heaven, is turned backwards, because it has not yet been brought forth out of hell. But when it is in a state of reformation, it looks from truth to good, thus from the left to the right, which is contrary to order; but after it is conjoined with heaven it is turned forwards, and elevated to the Lord, and looks from right to left, that is, from good to truth, which is according to order. This is the way in which the turning is effected.
The case is similar with the understanding and will, for the former is a recipient of truth, and the latter a recipient of good. Before man is led out of hell, the understanding and will do not act as one, for at that time he sees and acknowledges from his understanding many things which he does not will, because they are not objects of his love. But when he is conjoined to heaven, his understanding and will act as one, the former becoming the agent of the latter. For when the turning is effected he loves what he wills, and that which he wills from love, he also thinks. In this way after a man is removed from evils by resistance and combat against them as if from himself, he comes into the love of truth and good, and then everything which he wills and thence does, he also thinks and thence speaks.
1168. [English version, ver. 17.] For in one hour were devastated so great riches signifies the loss of all that they had gained, and of all things by which they hoped to make gains. This is evident from the signification of "were devastated in one hour," as being total destruction (See n. Revelation 18:12-14.
(Continuation)
[2] So far as man is removed from evils he is removed from hell, for evils and hell are one; and so far as he is removed from these he enters into goods and is conjoined with heaven, for goods and heaven are one. Man thus becomes another man; his freedom, his good, his mind, and his understanding and will, are turned about, for he becomes an angel of heaven. His freedom, which before had been a freedom to think and will evil, becomes a freedom to think and will good, which in itself is essential freedom. Until a man is in this freedom he does not know what freedom is, for from the freedom of evil he felt the freedom of good to be slavery; but now from the freedom of good he feels the freedom of evil to be slavery, as it is in itself. The good that man had before done, since it was from the freedom of evil, could not be good in itself, for it had in it the love of self or of the world. Good can have no other, origin than love; therefore such as the love is such is the good; yet even when the love is evil its delight is felt as good, although it is evil. But after this change the good that man does is good in itself, because it is from the Lord who is good itself, as has been said above.
[3] The mind of man, before it was conjoined to heaven was turned backwards, because it had not been led out of hell. When it is in a state of reformation, it looks from truth to good, thus from left to right, which is contrary to order. But when the mind has been conjoined to heaven it is turned forwards and lifted up to the Lord and looks from right to left, that is, from good to truth, which is according to order. Thus a turning is brought about. It is the same with the understanding and will, since the understanding is a recipient of truth, and the will a recipient of good. Before man has been led out of hell the understanding and will do not act as one; for man then sees and acknowledges from the understanding many things that he does not will, because he does not love them. But when man has been conjoined to heaven the understanding and will act as one, for the understanding then becomes the will's understanding; for when the turning has been effected whatever a man wills he loves, and whatever he wills from love he thinks. Thus when a man has been removed from evils by resistance and combat against them as if from himself, he comes into the love of truth and good; and then everything that he wills and consequently does he also thinks and consequently speaks.
1168. [B.A. vers. 17.] "Quia una hora devastatae sunt tantae divitiae." - Quod significet jacturam omnium quae lucrati sunt, et per quae se lucraturos esse sperarunt, constat ex significatione "una hora devastari", quod sit exitium totale de qua [supra] , n. 1136), ita quoque jactura omnium; et ex significatione "divitiarum", quod sint lucra, quae sunt honores et opes, ita quae lucrati sunt, et quoque mala et falsa doctrinae et religiosi, quae sunt per quae se lucraturos esse sperarunt: similia hic per "divitias" significantur, quae supra per "merces", quae vers. 12-14, enumeratae sunt.
[2] (Continuatio.)
Quantum homo removetur a malis, tantum removetur ab inferno, quia mala et infernum unum sunt; et quantum ab his removetur, tantum intrat in bona, et conjungitur caelo, nam bona et caelum unum sunt. Homo tunc fit alius; invertitur liberum ejus, bonum ejus, mens ejus, ac intellectus et voluntas ejus, fit enim angelus caeli. Liberum ejus, quod prius fuerat liberum cogitandi et volendi malum, fit liberum cogitandi et volendi bonum, quod in se est ipsum liberum; cum homo in hoc est, tunc primum scit quid liberum, non autem prius, quoniam ex libero mali sentiverat liberum boni ut servum; nunc autem ex libero boni sentit liberum mali ut servum, sicut etiam in se est. Bonum, quod homo prius fecerat, quia ex libero mali, non potuit esse bonum in se; fuit amor sui aut mundi in illo: non datur bonum ex alia origine quam ex amore, inde qualis est amor, tale est bonum; si amor malus est usque ejus jucundum sentitur ut bonum, tametsi est malum: bonum autem quod homo postea facit est bonum in se, quia a Domino, qui est ipsum Bonum, ut supra dictum est.
[3] Mens hominis, antequam conjuncta fuit caelo, retrorsum versa fuit, quia nondum educta est ex inferno; at dum in statu reformationis est, spectat a vero ad bonum, sicut a sinistro ad dextrum, quod est contra ordinem; postquam autem mens conjuncta est caelo, antrorsum vertitur, et elevatur ad Dominum, ac spectat a dextro ad sinistrum, hoc est a bono ad verum, quod est secundum ordinem: ita fit versura. Simile est cum intellectu et voluntate, quia intellectus est recipiens veri et voluntas recipiens boni: antequam homo ex inferno eductus est, intellectus et voluntas non unum agunt; homo tunc ex intellectu plura videt et a noscit, quae non vult quia non amat; at vero quando homo conjun us est caelo, tunc intellectus et voluntas unum a unt, nam intellectus fit voluntatis; homo enim, quando versura facta est, quod vult hoc etiam amat, et quod vult ex amore, hoc cogitat; ita postquam homo remotus est a malis per resistentiam et pugnam contra illa sicut a se, venit in amorem veri et boni; et tunc omnia quae vult et inde facit etiam cogitat et inde loquitur.