----中文待译----
408. (Verse 15) And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men. That this signifies all internal goods and truths, and all external goods and truths, by means of which there are wisdom and intelligence, is clear from the signification of kings, as denoting truths from good in their whole extent (concerning which see above, n. 31); from the signification of great men, and rich men, as denoting internal goods and truths, concerning which we shall speak presently; from the signification of chief captains, and mighty men, as denoting external goods and truths; the chief captains denoting such goods, and the mighty men such truths, concerning which also we shall speak presently. It is said also, by which there are wisdom and intelligence, because from internal goods and truths, which are spiritual goods and truths, there is wisdom, and from external goods and truths, which are natural goods and truths from spiritual, there is intelligence. Wisdom is distinguished from intelligence in this, that wisdom is from the light of heaven, and intelligence from the light of the world enlightened by the light of heaven. Hence it is that wisdom is said of spiritual goods and truths, and intelligence of natural goods and truths; for spiritual goods and truths are from the light of heaven, because the spiritual mind, or the internal mind, is in the light of heaven; and natural goods and truths are from the light of the world, because the natural and external mind is in the light of the world; but in proportion as this mind receives the light of heaven through the spiritual mind, in the same proportion it is in intelligence. He who supposes that intelligence is from the light of the world only, which is called natural light, is much deceived. To see goods and truths from themselves, whether they be civil, moral, or spiritual, is understood by intelligence; but to see them from another, is not intelligence but knowledge. But that it may be known how these things are to be understood, see what is said in the preceding article (n. 406), namely, that man has two minds, the one spiritual or internal, the other natural or external, and that the spiritual or internal mind is opened with those who apply the goods and truths of the Word to the life, but that it is not opened with those who do not apply the goods and truths of the Word to the life, but only the natural or external mind; hence the latter are called natural men, but the former spiritual; to which it must be added, that in proportion as the spiritual or internal mind is opened, in the same proportion spiritual light, which is the light of heaven, flows in thereby from the Lord into the natural or external mind, and enlightens it and imparts intelligence. The goods and truths that make the spiritual or internal mind are meant by the great men, and the rich men; goods by the great men, and truths by the rich men; and the goods and truths which make the natural or external mind are meant by the chief captains, and the mighty men; such goods by the chief captains, and such truths by the mighty men. Hence it is clear that these words, in the internal sense, include all things with man; for the extinction of all things is treated of in what follows. All things in man have reference to good and truth, as also all things in the universe, man having all wisdom and intelligence from and according to these.
[2] He who considers the sense of the letter only, cannot see otherwise than that kings, and the chief men in their kingdoms, are meant, and that so many are mentioned in order that the sense may be exalted. But no word in the Word is without meaning, because it is Divine in everything therein; therefore by them are meant things Divine pertaining to heaven and the church, which in general speech are called things celestial and spiritual, from which the Word is Divine, celestial, and spiritual. The Word also was given, that by its means there may be a conjunction of heaven with the church, or of the angels of heaven with the men of the church (as may be seen in the work concerning Heaven and Hell 303-310); and such conjunction cannot exist if nothing else were meant by these words but what appears in the sense of the letter, namely, that the kings of the earth, the great men, the rich men, the chief captains, and the mighty men, also every bondman and every freeman, hid themselves in the caves and in the rocks of the mountains, these things also being natural; but when thereby spiritual things are at the same time meant, then there is conjunction. For otherwise the angels could not be conjoined with men, since the angels are spiritual, because [they are] in the spiritual world, and hence think spiritually and also speak spiritually; but men are natural, because in the natural world, and hence think naturally and speak naturally. These observations are made in order that it may be known that by the kings of the earth, great men, rich men, chief captains, and mighty men are also signified spiritual things. That spiritual things are meant; namely, by great men and rich men, internal goods and truths, and by the chief captains and the mighty men, external goods and truths, is evident from their signification where they are mentioned in the Word.
[3] That great men in the Word signify internal goods, which are the goods of the internal or spiritual man, is because great and greatness, in the Word, are said of good, and many and multitude, of truth (as may be seen above, n. 118, 236). That chief captains signify external goods, which are goods of the natural man, was also shown above (n. 336); wherefore it is unnecessary to adduce more concerning them. But that the mighty men signify external truths, or truths of the natural man, is plain from many passages in the Word, where mighty men, and strong men, also power and strength, are mentioned; the reason is, that all power belongs to truths from good, and indeed to the truths that are in the natural man. That all power belongs to truths from good, is, because good does not act of itself, but by means of truths, for good forms itself into truths, and clothes itself with them, as the soul with the body, and so acts; the reason why it acts by means of truths in the natural man, is, that all interior things are together therein, and in their fulness. That all power pertains to truths from good, or to good by truths, may be seen above (n. 209, 333; and in the work concerning Heaven and Hell 231, 232, 539); and that all power is in ultimates, because the Divine is therein in its fulness, above (n. 346; and in the Arcana Coelestia 9836, 10044). From these things it is evident that by mighty men are meant external truths, or the truths of the natural man.
408. Verse 15. And the kings of the earth, and the great ones, and the rich, and the commanders of thousands, and the mighty, signify all internal goods and truths, and all external goods and truths, by means of which there are wisdom and intelligence. This is evident from the signification of "kings," as being truths from good in their whole complex (of which above, n. 31; from the signification of "great ones, and the rich," as being internal goods and truths (of which presently); from the signification of "commanders of thousands and the mighty" as being external goods and truths; "commanders of thousands" meaning such goods, and "the mighty" such truths (of which also presently). It is added, "by means of which there are wisdom and intelligence," because from internal goods and truths, which are spiritual goods and truths, there is wisdom, and from external goods and truths, which are natural goods and truths from spiritual, there is intelligence. Wisdom differs from intelligence in this, that wisdom is from the light of heaven, and intelligence from the light of the world enlightened by the light of heaven; this is why wisdom is predicated of spiritual goods and truths, and intelligence of natural goods and truths; for spiritual goods and truths are from the light of heaven, because the spiritual mind or the internal mind is in the light of heaven; and natural goods and truths are from the light of the world, because the natural or external mind is in the light of the world; but so far as this mind receives the light of heaven through the spiritual mind, so far it is in intelligence. He who believes that intelligence is from the light of the world only, which is called natural light, is much deceived. Intelligence means seeing from oneself truths and goods, whether civil, moral, or spiritual, while seeing them from another is not intelligence but knowledge [scientia]. Yet that it may be known how these things are to be understood, see what is said in a preceding article n. 406, namely, that man has two minds, the one spiritual or internal, the other natural or external, and that the spiritual or internal mind is opened with those who apply the goods and truths of the Word to the life, while in those who do not apply the goods and truths of the Word to the life, that mind is not opened, but only the natural or external mind; such are thence called natural men, but the former spiritual.
To this let it be added, that so far as the spiritual or internal mind is opened, spiritual light, which is the light of heaven, flows in through it from the Lord into the natural or external mind, and enlightens that mind and gives intelligence. The goods and truths that constitute the spiritual or internal mind are meant by "the great ones and the rich," goods by "the great ones," and truths by "the rich;" and the goods and truths that constitute the natural or external mind are meant by "the commanders of thousands and the mighty," these goods by "the commanders of thousands," and these truths by "the mighty." This makes clear that these words, in the internal sense, include all things that are with man; for the extinction of all these is treated of in what follows. All things with man as well as all things in the universe have reference to good and truth; it is from these and according to these that man has all wisdom and intelligence.
[2] He who looks only to the sense of the letter cannot see otherwise than that kings and the chief men in their kingdoms are here meant, and that so many are mentioned in order to exalt that sense; but in the Word no word is meaningless, for the Divine is in all things and in everything of the Word. So these must mean things Divine, which are of heaven and the church, and which are called, in general, celestial and spiritual, and from these the Word is Divine, celestial, and spiritual. Moreover, the Word was given that by it there may be conjunction of heaven with the church, or of the angels of heaven with the men of the church (See in the work on Heaven and Hell 303-310); and such conjunction would not be possible if nothing else were meant by these words than what stands forth in the sense of the letter, namely, that the kings of the earth, the great ones, the rich, the commanders of thousands, and the mighty, as also every servant and every freeman, were to hide themselves in caves and in the rocks of the mountains, for these are natural things; but when spiritual things are at the same time understood by these there is conjunction. In no other way could angels be conjoined with men, for the angels are spiritual because they are in the spiritual world and thus both think spiritually and speak spiritually; while men are natural, because they are in the natural world, and thence think naturally and speak naturally. This is said to make known that "the kings of the earth, the great ones, the rich, the commanders of thousands, and the mighty," signify also things spiritual. That these mean spiritual things, namely, "the great ones and the rich" internal goods and truths, and "the commanders of thousands and the mighty" external goods and truths, can be seen from their signification where they are mentioned in the Word.
[3] "Great ones" in the Word signify internal goods which are the goods of the internal or spiritual man, because "great" and "greatness" in the Word are predicated of good, and "many" and "multitude" of truth (See above, n. 118, 236). That "the commanders of thousands" signify external goods, which are the goods of the natural man, has also been shown above (n. 336); it is therefore unnecessary to say more respecting these. But that "the mighty" signify external truths, or truths of the natural man, is evident from many passages in the Word, where "the mighty" and "the strong," likewise "power" and "strength" are mentioned; this is because truths from good, and indeed truths that are in the natural man, have all power. Truths from good are what have all power, because good does not act of itself, but by truths, for good forms itself in truths, and clothes itself with them, as the soul does with the body, and so acts; it acts by truths in the natural man, because there all interior things are together, and in their fullness. (That truths from good, or good by means of truths, has all power may be seen above, n. 209, 333; and in the work on Heaven and Hell 231, 232, 539; and that all power is in ultimates, because the Divine is there in its fullness, see above, n. 346; and Arcana Coelestia 9836, 10044.) From this it can be seen that "the mighty" mean external truths, or truths of the natural man.
408. (Vers. 15.) "Et reges terrae, et magnates et divites, et chiliarchi et potentes." - Quod significent omnia bona et vera interna et omnia bona et vera externa, per quae sapientia et intelligentia, constat ex significatione "regum", quod sint vera ex bono in omni complexu (de qua supra, n. 31); ex significatione "magnatum et divitum", quod sint bona et vera interna (de qua sequitur); ex significatione "chiliarchorum et potentium", quod sint bona et vera externa, "chiliarchi" bona illa et "potentes" vera illa (de qua etiam sequitur). Dicitur etiam per quae sapientia et intelligentia, quia ex bonis et veris internis, quae sunt bona et vera spiritualia, est sapientia, et ex bonis et veris externis, quae sunt bona et vera naturalia ex spiritualibus, est intelligentia. Sapientia distinguitur ab intelligentia in eo, quod sapientia sit ex luce caeli, et quod intelligentia sit ex luce mundi illustrata ex luce caeli; inde est quod de bonis et veris spiritualibus praedicetur sapientia, et de bonis et veris naturalibus intelligentia, nam bona et vera spiritualia sunt ex luce caeli, quia mens spiritualis seu mens interna est in luce caeli, et bona et vera naturalia sunt ex luce mundi, quia mens naturalis seu externa est in luce mundi; sed quantum haec mens recipit lucem caeli per spiritualem mentem, tantum in intelligentia est. Qui credit quod intelligentia sit ex sola luce mundi, quae vocatur lumen naturale, multum fallitur. Per intelligentiam intelligitur videre vera et bona ex se, vel civilia vel moralia vel spiritualia sint; at videre illa ex alio, hoc non est intelligentia sed scientia. Ast ut sciatur quomodo haec intelligenda sunt, videantur quae in articulo praecedente (n. 406(a)) dicta sunt, nempe quod binae mentes homini sint, una spiritualis seu interna, altera naturalis seu externa; et quod mens spiritualis seu interna aperiatur apud illos qui bona et vera Verbi applicant vitae, ac non aperiatur apud illos qui non bona et vera Verbi applicant vitae, sed solum mens naturalis seu externa; hi inde vocantur naturales homines, illi autem spirituales. Quibus addendum est quod quantum aperitur mens spiritualis seu interna tantum per illam a Domino influat lux spiritualis, quae est lux caeli, in mentem naturalem seu externam, et illustrat eam, et dat intelligentiam. Bona et vera quae faciunt spiritualem seu internam mentem, intelliguntur per "magnates et divites", bona per "magnates", et vera per "divites"; ac bona et vera quae faciunt naturalem seu externam mentem, intelliguntur per "chiliarchos et potentes", bona illa per "chiliarchos" et vera illa per "potentes." Inde patet quod haec verba in sensu interno includant omnia quae apud hominem sunt, nam in sequentibus agitur de exstinctione omnium. Omnia apud hominem se referunt ad bonum et verum, sicut etiam omnia in universo; omnis sapientia et intelligentia est homini ex illis et secundum illa.
[2] Qui sensum litterae modo spectat, non videre potest aliter quam quod reges ac primarii in regnis illorum intelligantur, et quod tot nominentur ut sensus elevetur; sed in Verbo nulla vocula est inanis, quoniam Divinum est in omnibus et singulis ibi; quare per illa intelligenda sunt Divina, quae caeli et ecclesiae sunt, ac communi voce vocantur caelestia et spiritualia, ex quibus Verbum est Divinum, caeleste et spirituale. Verbum etiam datum est ut per id sit conjunctio caeli cum ecclesia, seu angelorum caeli cum hominibus ecclesiae (videatur in opere De Caelo et Inferno 303-310); et illa conjunctio non dari potest si non aliud per illa verba intelligeretur quam quod in sensu litterae exstat, nempe quod reges terrae, magnates, divites, chiliarchi et potentes, tum omnis servus et omnis liber, absconderint se in speluncis et in petris montium; haec etiam sunt naturalia: sed tunc conjunctio est cum per illa intelliguntur simul spiritualia; aliter enim non conjungi possunt angeli cum hominibus, nam angeli spirituales sunt quia in spirituali mundo, et inde cogitant spiritualiter et quoque loquuntur spiritualiter; at homines naturales sunt quia in naturali mundo, et inde cogitant naturaliter et loquuntur naturaliter. Haec dicta sunt ut sciatur quod per "reges terrae, magnates, divites, chiliarchos et potentes significentur etiam spiritualia. Quod spiritualia per illos intelligantur, nempe per "magnates et divites" bona et vera interna, et per "chiliarchos et potentes" bona et vera externa, constare potest ex significatione eorum ubi nominantur in Verbo.
[3] Quod "magnates" in Verbo significent bona interna, quae sunt bona interni seu spiritualis hominis, est quia "magnum" et "magnitudo" in Verbo dicitur de bono, at "multum" et "multitudo" de vero (videatur supra, n. 336(a), 337): quod bona interna per "magnates" significentur, est quia per quatuor illos, nempe "magnates", "divites", "chiliarchos", "potentes", significantur omnia bona et vera quae apud hominem, ita bona et vera interni seu spiritualis hominis ut et externi seu naturalis hominis; per "magnates et divites" bona et vera interni seu spiritualis hominis, ac per "chiliarchos et potentes" bona et vera externi seu naturalis hominis; ideo etiam sequitur "omnis servus et omnis liber", et per "servum" significatur externum hominis quod vocatur naturalis homo, et per "liberum" internum hominis, quod vocatur spiritualis homo.
Similia per "magnates" in Verbo etiam alibi significantur (Nempe apud Jeremiam, cap. 5:5; apud Nahum, cap. 3:10; et apud Jonam, (cap.) 3:7).
Quod "divites" significent vera interna, quae sunt vera spiritualia, seu illos qui in illis veris sunt, constat ex illis quae supra (n. 118, 236) ostensa sunt; quod chiliarchi" significent bona externa, quae sunt bona naturalis hominis, etiam supra (n. 336 1
) ostensum est; quare supersedetur plura de illis adducere: quod autem "potentes" significent vera externa seu vera naturalis hominis, constat ex pluribus locis in Verbo, ubi "potentes et fortes", tum "potentia et fortitudo" nominantur; causa est, quia omnis potentia est veris ex bono, et quidem veris quae in naturali homine. Quod veris ex bono sit omnis potentia, est quia bonum non ex se agit sed per vera, bonum enim se format in vera, et se induit illis sicut anima corpore, et sic agit; quod agat per vera in naturali homine, est quia ibi sunt omnia interiora simul et in suo pleno. (Quod omnis potentia sit veris ex bono, seu bono per vera, videatur supra, n. 209, 333: et in opere De Caelo et Inferno 231, 232, 539: et quod omnis potentia sit in ultimis, quia Divinum ibi est in suo pleno, supra, n. 346, et in Arcanis Caelestibus, n. 9836, 10044.) Ex his constare potest quod per "potentes" intelligantur vera externa, seu vera naturalis hominis.
Footnotes:
1. The editors made a correction or note here.