----中文待译----
955. (Verse 8) And the temple was filled with smoke from the glory of God and from his power. That this signifies Divine truth, or the Word in the natural sense, in light and power from the Divine truth in the spiritual sense, is evident from the signification of the temple, as denoting Divine truth, or the Word in the natural sense, illuminated from the Divine truth in the spiritual sense (concerning which see above, n. 948); and from the signification of smoke, as denoting the understanding of the Word in the natural sense, of which we shall speak presently; and from the signification of the glory of God, as denoting the light of heaven, which is the Divine truth, in the spiritual sense (concerning which see n. 33, 288, 345, 874); and from the signification of the power (virtus) of God, as denoting Divine power (potentia); for in the natural sense of the Word there are glory and power (virtus), or light and power (potentia) from its spiritual sense, but not without that sense. Those are without that sense who do not regard the Word as holy, and to whom, therefore, the Divine truth therein is without light and power, whereas to those who regard the Word as holy, there are that light and power, the reason being that these are conjoined with heaven by means of the spiritual sense, although they are ignorant of this. It is evident, therefore, that by the temple being filled with smoke from the glory of God, and from His power, is signified, that the Word, in the natural sense, is in light and power from the Divine truth, in the spiritual sense.
[2] The reason why smoke signifies the understanding of the Word in the natural sense is, that the same is signified by smoke as by cloud; and that by cloud is signified the Word in the natural sense, may be seen (n. 36, 504, 594, 906). And because the same is here signified by smoke as by the smoke of the incense; and that the smoke of the incense also signifies the Word in that natural sense, may be seen (n. 494, 539, at the end). The reason of this signification of smoke is, that smoke is from fire; and by fire is signified love in both senses; and by holy fire, celestial love. The Word is similar in the sense of the letter illuminated and, as it were, enkindled from the spiritual sense, namely, that as to the understanding of it, the truth there is in obscurity, as from smoke, as it were, before the falsities and evils which overspread the light, and cause blindness, are dissipated; this is also meant by no one being able to enter into the temple, till the seven plagues of the seven angels were consummated.
[3] Divine truth in the natural sense is also signified by smoke in Isaiah:
"Jehovah shall create upon every dwelling-place of mount Zion, and upon the convocations thereof, a cloud by day; and a smoke and splendour of a flame of fire by night. For upon all the glory shall be a covering" (4:5).
Again:
"And the posts of the door were moved at the voice of the seraphim that cried; and the house was filled with smoke" (6:4).
Similarly by the smoke seen upon Sinai, when the law was promulgated; and elsewhere in the Word, by the smoking of the mountains when Jehovah descended; also by the smoking linen (Isaiah 42:3); and by the smoke of the incense ascending from the prayers of the saints (Apoc. 8:4).
Continuation concerning the First Precept:-
[4] When a man shuns evils and turns away from them because they are sins, he not only sees from the light of heaven that there is a God, and that He is one, but also that God is a Man. For he desires to see his God, and he cannot see Him otherwise than as a man. In this way the ancients before and after Abraham saw God. Similarly the nations in lands outside the church see God from an interior perception, especially those who are interiorly wise, although they are not so from knowledges. So also all infants, children, and the well-disposed simple see God; and also the inhabitants of all the earths see God. For they say, that what is invisible cannot enter into one's belief, because no idea can be formed of it.
The reason is, that the man who shuns evils and turns away from them as sins thinks from heaven. And the whole heaven, and every one therein, is in no other idea concerning God than that He is man. Nor can he have any other, because the whole heaven is a man in the greatest form; and the Divine proceeding from the Lord makes heaven. Therefore it is impossible for the angels to think of God otherwise than according to that Divine form, which is the human form, for angelic thoughts pervade heaven.
That the whole heaven in the aggregate resembles one man may be seen in the work concerning Heaven and Hell 51-87); and that the angels think according to the form of heaven, (n. 200-212) in that work.
[5] This idea of God flows in from heaven with all in the world, and resides in their spirit. But it appears as if it were exterminated in the church with those who are intelligent from the proprium. In fact, it is so exterminated as though it were an impossible idea. The reason is, that they think of God from space. But the same persons think differently when they become spirits; this has been made evident to me from much experience. For in the spiritual world an indeterminate idea of God is no idea. Therefore the idea is of some one who either sits on high, or elsewhere, and gives responses.
From the general influx from the spiritual world, men have received ideas of God as a man, these being various according to the state of perception. This is why the Triune God with us is designated as Persons; and why God the Father is shown in temples painted as a man, the Ancient of Days. It is also from general influx, that men both living and dead, who are called saints, are adored as gods by the common people in Christian Gentilism, and that the statues of them are loved. The case is the same with many nations elsewhere; and also with the ancients in Greece, in Rome, and in Asia, who had many gods, all of whom were seen by them as men.
These things are said, in order that it may be known, that to see God as a man is implanted in man's spirit. That is called implanted, which is from general influx.
955. Verse 8. And the temple was filled with smoke from the glory of God and from His power, signifies the Divine truth or the Word in the natural sense, in light and power from the Divine truth in the spiritual sense. This is evident from the signification of the "temple," as being the Divine truth or the Word in the natural sense enlightened from the Divine truth in the spiritual sense (See above, n. 948); also from the signification of "smoke," as being the understanding of the Word in the natural sense (of which presently); also from the signification of "the glory of God," as being the light of heaven, which is the Divine truth in the spiritual sense (See n. 33, 288, 345, 874); also from the signification of "the power of God," as being the Divine power; for in the natural sense of the Word there are glory and power [virtus] or light and power [potentia] from its spiritual sense, but not apart from that sense. Those are without that sense who do not regard the Word as holy, and to whom therefore the Divine truth therein is without light and power; while those who regard the Word as holy have that light and power. The reason is that such are conjoined with heaven through the spiritual sense, although they are not conscious of it. From this it is clear that the words "the temple was filled with smoke from the glory of God and from His power" signify that the Word in the natural sense is in light and power from the Divine truth in the spiritual sense.
[2] "Smoke" signifies the understanding of the Word in the natural sense, because "smoke" has the same signification as "cloud;" and that "cloud" signifies the Word in the natural sense may be seen (n. 36, 504, 594, 906); also because "smoke" here has a like signification as "the smoke of the incense;" and that "the smoke of the incense" signifies the Word in the natural sense may be seen (n. 494, 539 at the end). "Smoke" has this signification because smoke is from fire, and "fire" signifies love in both senses, and "holy fire" celestial love. The same is true of the Word in the sense of the letter when it is enlightened and as it were enkindled by the spiritual sense, namely, that the truth there, as to the understanding of it, is in obscurity as if from smoke, until the falsities and evils that pour darkness over the light and cause blindness are dissipated; and this is what is meant by "no one was able to enter into the temple till the seven plagues of the seven angels should be consummated."
[3] The Divine truth in the natural sense is signified also by "smoke" in Isaiah:
Jehovah will create over every dwelling of Mount Zion, and upon her assemblies, a cloud by day and a smoke and the brightness of a flame of fire by night; for over all the glory shall be a covering (Isaiah 4:5).
In the same:
The posts of the threshold were moved at the voice of the seraphim crying, and the house was filled with smoke (Isaiah 6:4).
Also by the "smoke" seen upon Mount Sinai when the law was promulgated; and elsewhere in the Word, by "the smoking of the mountains" when Jehovah comes down. Also by:
The smoking flax (Isaiah 42:3);
And by the smoke of the incense-offerings ascending with the prayers of the saints (Revelation 8:4).
(Continuation respecting the First Commandment)
[4] When a man shuns and turns away from evils because they are sins, he not only sees from the light of heaven that God is and that God is one, but also that God is Man. For he wishes to see his God, and he is incapable of seeing Him otherwise than as Man. Thus did the ancients before Abraham and after him see God; thus do the nations in countries outside the church see God from an interior perception, especially those who are interiorly wise although not from knowledges; thus do all little children and youths and simple well-disposed adults see God; and thus do the inhabitants of all earths see God; for they declare that what is invisible, since it does not come into an idea, does not come into faith. The reason of this is that the man who shuns and turns away from evils as sins thinks from heaven; and the whole heaven, and everyone there, has no other idea of God than as that of Man; nor can he have any other idea, since the whole heaven is a man in the largest form, and the Divine that proceeds from the Lord is what makes heaven; consequently to think otherwise of God than according to that Divine form, which is the human form, is impossible to angels, since angelic thoughts pervade heaven. (That the whole heaven in the complex answers to one Man may be seen in the work on Heaven and Hell 51-86 ; and that the angels think according to the form of heaven, n. 200-212.)
[5] This idea of God flows in from heaven with all in the world, and has its seat in their spirit; but it seems to be rooted out with those in the church who are in intelligence from what is their own [proprium], indeed so rooted out as to be no longer a possible idea; and this for the reason that they think of God from space. But when these become spirits they think otherwise, as has been made evident to me by much experience. For in the spiritual world an indeterminate idea of God is no idea of Him; consequently the idea there is determined to someone who has his seat either on high or elsewhere, and who gives answers. From the general influx which is from the spiritual world men have received ideas of God as Man variously according to the state of perception; and for this reason the triune God is with us called Persons; and in paintings in churches God the Father is represented as Man, the Ancient of Days. It is also from a general influx that men, both living and dead, who are called saints, are adored as gods by the common people in Christian Gentilism, and their sculptured images are loved. The same is true of many nations elsewhere, of the ancient peoples in Greece, in Rome, and in Asia, who had many gods, all of whom were regarded by them as men. This has been said to make known that there is an intuition, namely, in man's spirit, to see God as Man. That is called an intuition which is from general influx.
955. [Vers. 8.] "Et impletum est templum fumo ex gloria Dei et virtute Ipsius." - Quod significet Divinum Verum seu Verbum in sensu naturali in luce et potentia ex Divino Vero in sensu spirituali, constat ex significatione "templi", quod sit Divinum Verum seu Verbum in sensu naturali illustratum ex Divino Vero in sensu spirituali (de qua supra, n. 948): ex significatione "fumi", quod sit intellectus Verbi in sensu naturali (de qua sequitur); ex significatione "gloriae Dei", quod sit lux caeli, quae est Divinum Verum in sensu spirituali (de qua [supra] , n. 33, 288, 345, 874); et ex significatione "virtutis Dei", quod sit Divina potentia; in Verbi enim sensu naturali ex ejus sensu spirituali est gloria et virtus, seu lux et potentia, non autem absque illo sensu: absque illo sensu sunt illi qui Verbum non sanctum habent, quibus ideo Divinum Verum ibi est absque luce et potentia; ast illis qui Verbum sanctum habent, est illa lux et potentia; causa est, quia hi per sensum spiritualem conjuncti sunt caelo, tametsi id nesciunt. Ex his nunc patet quod per "impletum est templum fumo ex gloria Dei et ex virtute Ipsius", significetur quod Verbum in sensu naturali in luce et potentia sit ex Divino Vero in sensu spirituali.
[2] Quod "fumus" significet intellectum Verbi in sensu naturali, est quia simile per "fumum" significatur quod per "nubem"; quod per "nubem" significetur Verbum in sensu naturali videatur [supra] (n. 36, 504 [b] , 594, 906); et quia simile hic per "fumum" significatur quod per "fumum suffituum"; quod per "fumum suffituum" etiam significetur Verbum in sensu naturali, videatur [supra] (n. 494, 539 fin. ); causa quod id per "fumum" significetur, est quia fumus est ex igne, et per "ignem" significatur amor in utroque sensu, ac per "ignem sanctum" amor caelestis: simile est Verbum in sensu litterae illustratum et quasi incensum a sensu spirituali; nempe, quod quoad intellectum ejus sit verum ibi in obscuro sicut ex fumo, antequam falsa et mala, quae tenebras offundunt luci, et occaecant, dissipata sunt; hoc etiam intelligitur per quod "nemo potuerit ingredi in templum, donec consummarentur septem plagae septem angelorum."
[3] Divinum Verum in sensu naturali etiam significatur per "fumum" apud Esaiam,
"Creabit Jehovah super omne habitaculum Montis Zionis, et super convocationes ejus, nubem interdiu, ac fumum et splendorem ignis flammae noctu, nam super omni gloria obtegumentum" (4:5):
apud eundem,
"Commoti sunt postes liminum a voce" clamantium seraphim; "ac domus impleta est fumo" (6:4):
similiter per "fumum" visum super Monte Sinai cum promulgata est Lex: et passim in Verbo per "fumigationem montium" cum descendit Jehovah: tum
Per "linum fumigans" (Esaias 42:3);
Et per "fumum suffituum ascendentem ex precibus sanctorum" (Apocalypsis 8:4).
[4] (Continuatio de Primo Praecepto.)
Homo cum fugit et aversatur mala quia peccata sunt, ex luce caeli non modo videt quod Deus sit, et quod Deus unus sit, sed etiam quod Deus Homo sit; vult enim videre suum Deum, et aliter Ipsum non potest videre nisi sicut Hominem. Ita viderunt Deum antiqui ante Abrahamum, ac post illum; ita vident Deum ex interiore perceptione gentes in terris extra ecclesiam, imprimis illi qui interius sapiunt tametsi non ex scientiis; ita vident Deum omnes infantes, pueri, ac probi simplices; ac ita vident Deum incolae omnium tellurum, dicunt enim quod invisibile, quia non cadit in ideam, non cadat in fidem: causa est, quia homo qui fugit et aversatur mala ut peccata, cogitat e caelo, ac universum caelum, et unusquisque ibi, non in alia idea est de Deo quam ut de Homine; nec in alia potest esse, quia universum caelum est in maxima effigie Homo, ac Divinum procedens a Domino facit caelum; quare cogitare aliter de Deo quam secundum Divinam illam formam, quae est Humana, angelis impossibile est, cogitationes enim angelicae pervadunt caelum. (Quod universum Caelum in Complexu referat unum Hominem, videatur in opere De Caelo et Inferno 51-86; et quod Angeli cogitent secundum formam caeli, n. 200-212 ibi.)
[5] Haec idea Dei influit e caelo apud omnes in mundo, ac residet in spiritu illorum; sed apparet sicut exstirpata in ecclesia apud illos qui in intelligentia sunt ex proprio; immo ita exstirpata sicut non dabile sit: causa est quia cogitant de Deo ex spatio. Aliter vero iidem cum fiunt spiritus, quod ex multa experientia mihi patuit; in spirituali enim mundo indeterminata idea de Deo est nulla idea de Ipso; quare datur determinata ad aliquem qui vel in alto sedet, vel alibi, ac responsa dat. Ex influxu communi, qui est e mundo spirituali, apud homines receptae sunt ideae de Deo ut Homine varie secundum statum perceptionis; inde est quod Deus Triunus apud nos Personae nominentur; quodque Deus Pater sicut Homo Antiquus dierum in templis sistatur pictus. Ex influxu communi etiam est, quod homines vivi et homines mortui, qui sancti dicuntur, a plebe in gentilismo Christiano adorentur ut dii, et quod sculptilia eorum amentur: similiter ut apud plures gentes alibi; et quoque apud antiquos in Graecia, in Roma, et in Asia, quibus plures dii fuerunt, ac omnes illis visi sunt sicut homines. Haec dicta sunt, ut sciatur quod insitum sit, nempe in spiritu hominis, Deum ut Hominem videre: insitum dicitur quod est ex influxu communi.