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135. 'And thou holdest fast my name.' That this signifies acknowledgment of the Divine in the Human of the Lord, and of all things of love and faith towards Him is evident from what has been shown above concerning the signification of the name of Jehovah, of the Lord, and of Jesus Christ (n. 102). The reason why by the name of the Lord in the Word is meant primarily the acknowledgment of the Divine in His Human is that all things of love and faith are therefrom. For the Divine goods of love, and the Divine truths of faith, proceed from the Lord alone; and those things cannot flow into man unless he thinks of the Divine of the Lord at the same time that he thinks of His Human; nor is His Divine separated from the Human, but is in the Human (as may be seen above, n. 10, 26, 49, 52, 77, 97, 113, 114). I can assert, from all my experience of the spiritual world, that no one is in the truths of faith and the goods of love but he who thinks of the Divine of the Lord at the same time that he thinks of His Human; as also that no one is spiritual, or an angel, but he who had been in that thought and acknowledgment while in the world. Man must be conjoined to the Divine in his faith and love, in order that he may be saved. And all conjunction is with the Lord; and to be conjoined only to His Human, and not at the same time to His Divine, is not conjunction; for the Divine saves, but not the Human without the Divine. (That the Human of the Lord is Divine, may be seen in The Doctrine of the New Jerusalem 280-310.)
135. And thou holdest My name, signifies the acknowledgment of the Divine in the Human of the Lord, as well as all things of love to Him and faith in Him. This is evident from what has been shown above about the signification of the "name" of Jehovah, Lord, and Jesus Christ n. 102. By the Lord's "name" in the Word is meant primarily the acknowledgment of the Divine in His Human, because all things of love and faith are from that; for Divine goods which are of love, and Divine truths which are of faith, proceed from no other source than from the Lord alone; and these cannot flow in with man unless he thinks of the Lord's Divine at the same time that he thinks of His Human; nor is His Divine separate from the Human, but it is in the Human (as may be seen above, n. 10, 26, 49, 52, 77, 97, 113, 114). I can aver, from all experience of the spiritual world, that no one is in the truths of faith and in the goods of love except he who thinks of the Lord's Divine at the same time that he thinks of His Human; as also that no one is spiritual, or is an angel, unless he has been in that thought and consequent acknowledgment in the world. Man must needs be conjoined to the Divine by his faith and love in order to be saved; and all conjunction is with the Lord; and to be conjoined to His Human only, and not to His Divine at the same time, is not conjunction; for the Divine saves, but not the Human apart from the Divine. (That the Human of the Lord is Divine, see The Doctrine of the New Jerusalem 280-310.)
135. "Et tenes nomen meum." - Quod significet agnitionem Divini in Humano Domini ac omnia amoris et fidei in Ipsum, constat ex illis quae supra de significatione "nominis" Jehovae, Domini et Jesu Christi (n. 102) ostensa sunt. Quod per "nomen Domini" in Verbo primario intelligatur agnitio Divini in Humano Ipsius, est quia inde sunt omnia amoris et fidei: non enim aliunde procedunt Divina bona quae amoris et Divina vera quae sunt fidei quam a solo Domino; et ea non influere possunt apud hominem, nisi cogitet de Divino Domini cum simul de Humano Ipsius; Divinum Ipsius nec est separatum ab Humano, sed est in Humano (videatur supra, n. 10, 26, 49, 52, 77, 97, 113, 114). Asseverare possum ex omni experientia de spirituali mundo, quod nemo sit in veris fidei et in bonis amoris nisi qui cogitat de Divino Domini simul cum de Humano Ipsius; ut et quod nemo sit spiritualis seu angelus nisi in illa cogitatione et tunc agnitione fuerit in mundo. Homo debet conjungi Divino suo fide et amore, ut possit salvari; et omnis conjunctio est cum Domino, et conjungi solum Humano Ipsius et non simul Divino non est conjunctio; nam Divinum salvat, non Humanum absque Divino. (Quod Humanum Domini sit Divinum, videatur Doctrina Novae Hierosolymae, n. 280-310.)