----中文待译----
1217. Saying, Alleluia, for the Lord God the Omnipotent reigneth.- That this signifies joy and gladness, that the Lord has now a kingdom on earth as in the heavens, is evident from the signification of Alleluia, as denoting the expression of glorification of the Lord from joy of heart, concerning which see above (n. 1197, 1203). - It is said joy and gladness, because in the Word joy is said of good, and gladness of truth, and here the angels, both those who were in truths and those who were in goods, said Alleluia; and from the signification of for the Lord God the Omnipotent reigneth, as denoting that His kingdom is on the earth as in the heavens, by which is meant, that after the good were separated from the evil, and the evil cast into hell, then all the good came into a better state to receive truth and good from the Lord, in which state they were not previously. For so long as they were in connexion with the evil, even if they had received goods and truths, they would have contaminated and perverted them. This also is the reason why interior truths were not revealed on earth, before that separation was effected by means of the Last Judgment.
[2] This also is meant in the Lord's Prayer by "Thy kingdom come on earth as in the heavens." The Lord's kingdom existed also previous to the Last Judgment, for the Lord always rules both heaven and earth, but the state of His kingdom after the Last Judgment was different from what it was before, for the reception of Divine Truth and Good became consequently more universal, more interior, easier, and more definite. It is said, the Lord God the Omnipotent, because the Lord is called Lord from good, and God from truth, and omnipotent from the separation of the good from the evil by means of the Last Judgment, and also from the power of saving those who receive him.
[3] Continuation [concerning Omnipresence and Omnipotence].- But how the Lord can be present with all who are in heaven and in the whole earth, and also know all things - even the most minute, connected with them in the present and in the future, is a subject which can be understood only by means of the following propositions:-
1. There are in the natural world spaces and times, but in the spiritual world these are appearances.
2. Spaces and times must be removed from the ideas, in order that the Lord's Omnipresence with all men, collectively and severally, as well as His omniscience of things present and future connected with men, may be understood.
3. All the angels of heaven, and all men on earth, who form the church, are as one man, and the Lord is the life of that man.
4. Consequently as there is life in all the individual and most minute parts of man, and it is cognizant of their whole state, so the Lord is in all the individual and most minute things belonging to the angels of heaven and to the men of the church.
5. The Lord, from the intellectual faculty which every man possesses, and from its opposite, is also present with those who are out of heaven and the church, and with those who are in hell, or will come into hell, and knows their whole state.
6. From the Lord's omnipresence and omniscience thus perceived, the understanding is enabled to see how He is the All and the In-all of heaven and the church, and how we are in Him, and He in us.
7. The Lord's omnipresence and omniscience may be understood also from the creation of the universe; for it was so created by Him that he is in primaries and in ultimates; in the centre and at the same time in the circumferences; and all things in which he is are uses.
8. Because Divine Love and Divine Wisdom belong to the Lord, therefore Divine Omnipresence and Divine Omniscience, proceeding from both of them, belong to Him; the former proceeding principally from Divine Love, the latter principally from Divine Wisdom.
1217. Saying, Alleluia for the Lord God, the Almighty reigneth, signifies joy and gladness that the Lord has now a kingdom on the earth as in the heavens. This is evident from the signification of "Alleluia," as being an expression of glorification of the Lord from joy of heart (See n. 1197, 1203). The two expressions, joy and gladness, are used because in the Word "joy" is predicated of good, and "gladness" of truth, and here both the angels that were in truths and those that were in goods said "Alleluia." It is evident also from the signification of "the Lord God, the Almighty, reigneth" as being that His kingdom is on the earth as in the heavens, which means that when the good have been separated from the evil, and the evil have been cast into hell, all the good came into a better state for receiving truth and good from the Lord, a state in which they had not been before. For so long as they were held in connection with the evil, if they had received goods and truths they would have defiled and perverted them. For the same reason interior truths were not revealed on the earth until that separation had been effected by means of the Last Judgment.
[2] This, too, is the meaning of the words in the Lord's Prayer:
Thy kingdom come on earth as in the heavens (Matthew 6:10).
The Lord's kingdom existed before the Last Judgment, for the Lord always rules both heaven and earth; but after the Last Judgment the state of the Lord's kingdom became different from the state before it, for after it the reception of Divine truth and good became more universal, more interior, more easy, and more distinct. It is said, "the Lord God, the Almighty," for the Lord is called "Lord" from good, and "God" from truth, "Almighty" from the separation of the good from the evil by the Last Judgment, and also from His power to save those who receive Him.
(Continuation)
[3] How the Lord can be present with all who are in heaven and throughout the whole earth, and can know all things, even the most particular things connected with them, both present and future, can be comprehended only by means of the following truths: 1. In the natural world there are spaces and times, but in the spiritual world these are appearances.
2. Spaces and times must be removed from the ideas before the Lord's omnipresence with all and with each individual, and His omniscience of things present and things future connected with them, can be comprehended.
3. All angels of heaven and all men of the earth who constitute the church are as one man, and the Lord is the life of that man.
4. Consequently as there is life in the particular and most particular things of man and it knows the entire state of these, so the Lord is in the particular and most particular things of the angels of heaven and of the men of the church.
5. The Lord, by the intellectual faculty that each man has, or by its opposite, is also present with those who are out of heaven and out of the church, that is, those who are in hell or who are to come into hell, and knows their whole state.
6. From the omnipresence and omniscience of the Lord thus perceived it can be understood how the Lord is the all and is in all things of heaven and the church, and that we are in the Lord and He is in us.
7. The omnipresence and omniscience of the Lord can be comprehended also from the creation of the universe; for it was so created by Him that He is in things first and in things last, in the center and at the same time in the circumferences, and that the things in which He is are uses.
8. As the Lord has the Divine love and the Divine wisdom, so from these He has the Divine omnipresence and the Divine omniscience; but omnipresence is chiefly from the Divine love, and omniscience chiefly from the Divine wisdom.
1217. "Dicentium, Alleluia, quia regnat Dominus Deus omnipotens." - Quod significet gaudium et laetitiam, quot Domino nunc sit regnum in terris sicut in caelis, constat ex significatione "Alleluia", quod sit vox glorificationis Domini ex gaudio cordis (de qua (supra), n. 1197, 1203); (dicitur gaudium et laetitia, quia in Verbo "gaudium" dicitur de bono, ac "laetitia" de vero, et hic angeli tam qui in veris fuerunt quam qui in bonis, dixerunt "Alleluia;") et ex significatione "quia regnat Dominus Deus omnipotens", quod sit quod regnum Ipsius sit in terris sicut in caelis, per quod intelligitur, quod postquam boni separati sunt a malis, ac mali conjecti in infernum, tunc omnes boni in meliorem statum recipiendi verum et bonum a Domino venerint, in quo statu non prius fuerunt; nam quamdiu in nexu fuerunt cum malis, si recepissent bona et vera, contaminavissent et pervertissent illa: haec quoque causa est quod vera interiora in terris non prius revelata sint quam postquam separatio illa facta est per ultimum judicium.
[2] Hoc quoque intelligitur per
"Veniat regnum tuum... in terris sicut in caelis", in Oratione Dominica ([Matthaeus 6:10]):
regnum Domini fuit quoque ante ultimum judicium, nam Dominus semper regit caelum et terram; sed status regni Domini alius factus est post ultimum judicium quam fuit ante illud, est enim receptio Divini Veri et Boni post illud universalior, interior, facilior, et distinctior. "Dominus Deus omnipotens" dicitur, et Dominus dicitur "Dominus" ex Bono, ac "Deus" ex Vero, et "omnipotens" ex separatione bonorum a malis per ultimum judicium, et quoque ex potestate salvandi illos qui recipiunt Ipsum.
[3] (Continuatio (de Omnipraesentia et de Omniscientia).)
Sed quomodo Dominus potest praesens esse apud omnes qui in caelo et universo terrarum orbe sunt, et quoque scire omnia, et quoque singularissima apud illos in praesenti et in futuro, non comprehendi potest, nisi per haec sequentia:-
(1.) Quod in mundo naturali sint spatia et tempora, at quod in mundo spirituali illa sint apparentiae.
(2.) Quod spatia et tempora ex ideis removenda sint, ut comprehendatur Domini omnipraesentia apud omnes et singulis, ac omniscientia praesentium et futurorum apud illos.
(3.) Quod omnes angeli caeli, et omnes homines terrae qui faciunt ecclesiam, sint sicut unus Homo, et quod Dominus sit illius Hominis Vita.
(4.) Consequenter sicut vita est in singulis et singularissimis hominis, et cognoscit omnem illorum statum, ita Dominus est in singulis et singularissimis angelorum caeli, et fiominum ecclesiae.
(5.) Quod Dominus apud illos qui extra caelum et extra ecclesiam sunt, qui in inferno sunt, vel in infernum venturi sunt, etiam praesens sit, et sciat omnem illorum statum, ex facultate intellectuali, quae est cuivis homini, et ex opposito.
(6.) Quod ex omnipraesentia et omniscentia Domini ita percepta, in intellectum cadat quomodo Dominus est omne et in omnibus caeli et ecclesiae, et quod in Domino simus, et Ipse in nobis.
(7.) Omnipraesentia et omniscientia Domini etiam a creatione universi comprehendi possunt, illud enim ad Ipso ita creatum est ut Ipse sit in primis et in ultimis, ac in centro et simul in peripheriis, et quod usus sint in quibus est.
(8.) Quoniam Domino est Divinus Amor et Divina Sapientia, ideo Ipsi est Divina omnipraesentia et Divina omniscientia ex utroque; sed omnipraesentia principaliter est ex Divino Amore, et omniscientia principaliter est ex Divina sapientia.