----中文待译----
1218. Let us rejoice and exult and give glory to Him.- That this signifies manifestation of the joy which comes from the affection for truth and from the affection for good, is evident from the signification of rejoicing, as here denoting joy from the affection for truth; and from the signification of exulting, as denoting joy from the affection for good, for to exult is of the heart, thus of the good of love; and from the signification of giving glory, as denoting to acknowledge, confess, and worship the Lord (concerning which see above, n. 678); these things are also meant by glorification.
The reason why joy from the affection for truth and from the affection for good is what is signified by rejoicing and exulting, is, that all joy is from affection, for man desires joy only from those things which affect him, or which he loves. There are two universal origins of all spiritual joys, one is from the affection for or love of truth, the other is from the affection for or love of good. Joy from the affection for good belongs properly to the will, and its deeds and joy from the affection for truth properly belongs to the understanding and its speech. Since in the preceding verse the subject treated of is concerning those who are in truths, and those who are in goods, and also concerning the glorification of the Lord by them, therefore the joy of them all, and the glorification therefrom, is clear from these words, "Let us rejoice and exult, and give glory to Him."
[2] Continuation [concerning Omnipresence and Omnipotence].- 1. There are in the natural world spaces and times, but in the spiritual world they are appearances.
The reason of this is, that all things that appear in the spiritual world exist immediately from the sun of heaven, which is the Divine Love of the Lord; whereas all things that appear in the natural world exist from the same source, but by means of the sun of this world, which is pure fire. Pure love, from which all things exist immediately from the Lord, is immaterial; but pure fire, through which all things exist mediately in the natural world, is material. It is for this reason that all things which exist in the spiritual world are, from their origin, spiritual; and that all things which exist in the natural world, are, from their secondary origin, material. Material things are also in themselves fixed, stated, and measurable. They are fixed, because, however the states of men change, they continue permanent, as lands, mountains, and seas. They are stated, because they constantly recur in their turns, as times, generations, and germinations. They are measurable, because every thing can be estimated; as spaces, by miles and furlongs, and these by means of paces and yards; times again, by means of days, weeks, months, and years. But in the spiritual world all things are as it were fixed, stated, and measurable, but still they are not so in reality; for they exist and continue according to the states of the angels, so that they make one with these very states; they therefore vary also, as these states vary. This however occurs chiefly in the world of spirits, into which every man first comes after death; it is not the case in heaven or in hell. The reason that it occurs there is, that every man there undergoes changes of state, and is prepared for heaven or for hell.
[3] Spirits do not however reflect upon these changes and variations, because they are spiritual, and consequently have spiritual ideas, with which all the collective and several objects perceived by their senses make one; because also they are separated from nature, but still see in the world of spirits objects altogether similar to those which they saw in the natural world, as lands, mountains and valleys, waters, gardens, and forests, plants, palaces, and houses, garments also with which they are clothed, and food by which they are nourished, and besides these, animals, and also themselves as men. They see all these objects in a clearer light than they saw similar things in the world, and they perceive them also by a more exquisite sense of touch. Hence it is that man after death is not at all aware that he has put off his material covering, and passed from the world of his body into that of his spirit. I have heard many men say that they were not dead, and that they could not conceive how any portion of their body could have been cast into the grave; and for the reason, that all the objects in the spiritual world are similar [to those in the natural.] They were not aware that the things which are seen and felt there are not material, but substantial from a spiritual origin, and that they are notwithstanding still real, because they exist from the same origin as all the things in the natural world. The only difference is that an additional covering, an over-garment, so to speak, from the sun of the world, has been given to the things which exist in the natural world, and from this they have become material, fixed, stated, and measurable. I can positively affirm that the things which exist in the spiritual are even more real than those in the natural world; for that which in nature is added to the spiritual is dead, and does not produce reality, but diminishes it. That there is this diminution is plainly evident from the state of the angels of heaven compared with that of men on earth, and from all the things existing in heaven compared with all those existing in the world.
1218. Verse 7. Let us rejoice and exult, and let us give the glory unto Him, signifies manifestation of joy that is from the affection of truth and from the affection of good. This is evident from the signification of "rejoicing," as being here joy from the affection of truth; also from the signification of "exulting," as being joy from the affection of good, for exulting has relation to the heart, thus to the good of love; also from the signification of "giving glory," as being to acknowledge, confess, and worship the Lord (See n. 678; "to glorify" has the same meaning. "To rejoice" and "to exult" signify joy from the affection of truth and from the affection of good, because all joy is a matter of affection. It is only from the things by which he is moved or which he loves that man has joy. There are two universal origins of all spiritual joys, one is from the affection or love of truth, the other from the affection or love of good. Joy from the affection of good belongs properly to the will and to deeds therefrom, while joy from the affection of truth belongs properly to the understanding and to speech therefrom. As the preceding verse treats of those who are in truths and of those who are in goods, and also of the glorification of the Lord by them, so the joy of all such and glorification by such is expressed in these words, "Let us rejoice and exult, and give glory unto Him."
(Continuation)
[2] 1. In the natural world there are spaces and times, but in the spiritual world these are appearances. The reason is that all things that appear in the spiritual world are immediately from the sun of heaven, which is the Lord's Divine love; but all things that appear in the natural world are from the same, but by means of the sun of the world, which is pure fire. Pure love, from which all things in the spiritual world exist immediately, is immaterial; but pure fire, through which all things in the material world exist mediately, is material. This is why all things that come forth in the spiritual world are by virtue of their origin spiritual, and all things that exist in the natural world are by virtue of their secondary origin material; and material things in themselves are fixed, permanent, and measurable. They are fixed because they endure, however the states of men may be changed, like the lands, mountains, and seas. They are permanent, because they recur regularly in turn, like the seasons, generations, and germinations. And they are measurable, because all things can be defined, as spaces by miles and furlongs, and these by feet and spans, and as times by days, weeks, months, and years. But in the spiritual world all things are as if they were fixed, as if they were permanent, and as if they were measurable, and yet in themselves they are not so. For they exist and continue according to the states of the angels, so that they make one with those states, and consequently they change in whatever way those states change. But this takes place especially in the world of spirits, into which every man first comes after death, and is not so in heaven or in hell. This occurs in the world of spirits, because every man there undergoes changes of state, and is thus prepared for heaven or for hell.
[3] But spirits do not reflect upon these changes and variations, because they are spiritual and are thus in spiritual thought, and with this each and all things that they perceive by sense make one; also because they are separated from nature, and yet they see in the spiritual world things exactly like those they saw in the world, as lands, mountains, valleys, waters, gardens, forests, plants, palaces, houses, garments with which they are clothed, food by which they are nourished, animals, and themselves as men. All these things they see in a clearer light than that by which they saw like things in the world, and they feel them by a more exquisite touch than they had in the world. For these reasons man after death is wholly ignorant that he has put off his material part, and that he has emigrated from the world of his body into the world of his spirit. I have heard many declaring that they have not died, and that they could not understand how anything of their body could have been rejected in the grave; and for the reason that all things in that world are like those in this world; and they do not know that the things they there see and feel are not material, but are substantial from a spiritual origin, and yet are real things, since they have the same origin that all things in this world have, with this difference only, that something additional like an outer garment has been added from the sun of the world to those things that are in the natural world by virtue of which they have become material, fixed, permanent, and measurable. But yet I can assert that those things that are in the spiritual world are more real than those in the natural world, for the dead part that is added in nature to the spiritual does not constitute reality but diminishes it. This is evident from the state of the angels of heaven compared with the state of men on the earth, and from all things that are in heaven compared with all things in the world.
1218. (Vers. 7.) "Gaudeamus et exultemus, et demus gloriam Ipsi." - Quod significet manifestationem gaudii quod ex affectione veri et ex affectione boni, constat ex significatione "gaudere", quod hic sit gaudium ex affectione veri; ex significatione "exultare", quod sit gaudium ex affectione boni, nam exultare est cordis, ita boni amoris; et ex significatione "dare gloriam", quod sit agnoscere, confiteri et colere Dominum (de qua (supra), n. 678); haec quoque intelliguntur per "glorificare." Quod sit gaudium ex affectione veri et ex affectione boni, quod significatur per "gaudere" et "exultare", est quia omne gaudium est affectionis; homini est gaudium modo ex illis quibus afficitur, seu quae amat. Sunt binae origines universales omnium gaudiorum spiritualium; una est ex affectione seu amore veri, altera est ex affectione seu amore boni: gaudium affectionis boni est proprie voluntatis et inde facti, et gaudium affectionis veri est proprie intellectus et inde loquelae. Quoniam in versu praecedente actum est de illis qui in veris sunt, et de illis qui in bonis, et quoque de glorificatione Domini ab illis, ideo omnium illorum gaudium et ab illis glorificatio manifestatur per haec verba, "Gaudeamus et exultemus, et demus gloriam Ipsi."
[2] (Continuatio (de Omnipraesentia et Omniscientia).)
(1.) Quod in mundo naturali sint spatia et tempora, et quod in mundo spirituali illa sint apparentiae, est causa, quia omnia quae in mundo spirituali apparent, sunt immediate ex Sole caeli, qui est Divinus Amor Domini; at vero omnia quae in mundo naturali apparent, sunt ex eodem, sed medio sole mundi, qui est purus ignis. Purus amor, ex quo immediate omnia existunt in mundo spirituali, est immaterialis; at purus ignis, per quem mediate omnia existunt in mundo naturali, est materialis; inde est, quod omnia quae in mundo spirituali existunt, sint ex origine sua spiritualia, et quod omnia quae in mundo naturalia existunt, sint ex secundaria sua origine materialia; et materialia in se sunt fixa, stata et mensurabilia; fixa, quia permanent, utcunque status hominum mutantur, sicut terrae, montes et maria; stata, quia per vices constanter recurrunt, sicut tempora, generationes et germinationes; et mensurabilia, quia omnia definiri possunt, sicut spatia per milliaria et stadia, et haec per gressus et ulnas, et tempora per dies, septimanas, menses et annos: in mundo autem spirituali sunt omnia sicut fixa, sicut stata, et sicut mensurabilia, sed usque non sunt talia in se; existunt enim secundum status angelorum, ac permanent secundum illos, sic ut ipsi illorum status ac illa unum faciant; quare etiam variantur quemadmodum variantur status illorum. Sed hoc fit imprimis in mundo spirituum, in quem venit omnis homo primum post mortem; non ita in caelo et in inferno: quod in mundo spirituum hoc fiat, est quia omnis homo subit ibi mutationes status, ac praeparatur ad caelum aut ad infernum.
[3] Sed spiritus non super mutationes et variationes illas reflectunt, quia spirituales sunt, et inde in spirituali idea, cum qua omnia et singula, quae ab illis sensu percipiuntur, unum faciunt; tum quia separati sunt a Natura, et tamen ibi Vident prorsus similia quae viderunt in mundo, sicut terras, montes, valles, aquas, hortos, silvas, vegetabilia, palatia, domos, vestes quibus amiciuntur, cibos quibus nutriuntur, et praeterea animalia, ac se ipsos ut homines. Vident omnia illa in clariore luce quam similia viderunt in mundo, et quoque sentiunt illa exquisitiori tactu quam in mundo. Inde homo post obitum prorsus non scit quod exuerit materiale suum, et quod emigraverit e corporis sui mundo in spiritus sui mundum. Audivi multos dicentes quod non obiverint, et quod non possint intelligere quomodo aliquid corporis sui potuerit rejectum esse in sepulcrum; et id ex causa, quia ibi omnia similia sunt; nescientes quod illa quae ibi Vident et sentiunt non sint materialia, sed substantialia ex origine spirituali; et quod tamen usque sint realia, quia sunt ex eadem origine ex qua omnia mundi, cum sola differentia quod accessorium, sicut superindumentum, ex sole mundi datum sit illis quae in mundo naturali sunt, ex quo facta sunt materialia, fixa, stata et mensurabilia. Sed usque asseverare possum quod illa quae in mundo spirituali sunt, plus realia sint quam quae in mundo naturali sunt; nam mortuum, quod spirituali accessit in Matura, non facit reale, sed diminuit illud: quod diminuat, patet manifeste ex statu angelorum caeli comparato cum statu hominum terrae, et ex omnibus quae in caelo sunt comparatis cum omnibus quae in mundo.