----中文待译----
959. (Verse 1) And I heard a voice out of the temple saying unto the seven angels. That this signifies manifestation by means of Divine truth from the Word of the evils and falsities that have devastated the church, is evident from the signification of a voice out of the temple, as denoting Divine truth from the Word; for a voice signifies Divine truth, as may be seen above (n. 261, 668); and the temple of the tabernacle of the testimony, out of which the voice came, signifies the Word, in which is Divine truth both natural and spiritual (n. 948); and from the signification of the seven angels, as denoting manifestations, as frequently shown above. And because by the seven vials or plagues, which they had, are signified the evils and falsities that have devastated the church, therefore the manifestations of all evils and falsities that have devastated the church are here signified by the seven angels. The subject treated of in the following verses is also concerning their manifestation.
Continuation:-
[2] In the preceding chapter, at the end of each article, we have treated concerning the first precept of the Decalogue. In the articles now following in this chapter we shall treat concerning the rest of the precepts of the Decalogue. And here, concerning the Second Precept.
Thou shalt not profane the name of God. It shall here first be stated what is meant by the name of God, and afterwards, what is meant by profaning it. By the name of God is meant all the quality by which God is worshipped. For God is in His own quality, and is His own quality; His essence is Divine love, and His quality is Divine truth thence united with Divine good; thus with us on earth it is the Word. Therefore also it is said in John:
"The Word was with God, and God was the Word" (1:1).
And consequently, also, it is the doctrine of genuine truth and good from the Word; for worship is according to doctrine.
[3] Now because His quality is manifold - for it contains all things that are from Him - therefore many names are given to Him, and every name involves and expresses His quality in general and in particular. For, besides other names, He is called Jehovah, Jehovah Zebaoth, Lord, Lord Jehovih, God, Messiah or Christ, Jesus, Saviour, Redeemer, Creator, Former, Maker, King, and the Holy One of Israel, the Rock and the Stone of Israel, Shiloh, Schaddai, David, Prophet, Son of God, and Son of Man. All these names are those of the One God, who is the Lord; but still where they are mentioned in the Word, they signify some universal attribute or Divine quality distinct from the other Divine attributes or qualities.
Similarly, where He is called Father, Son, and Holy Spirit, three are not understood, but one God; or they are not three Divines, but one. And this Trine, which is one, is the Lord.
[4] Because every name signifies some distinct attribute or quality, therefore, by profaning the name of God, is not meant to profane the name itself, but His quality. The reason why quality is signified by name is also, because in heaven every one is named according to his quality. And the quality of God or the Lord is everything that is from Him by means of which He is worshipped. This is why in hell, since no Divine quality of the Lord is there acknowledged, the Lord cannot be named; and why His names can be pronounced by no one in the spiritual world unless His Divine is acknowledged; for all there speak from the heart, thus from the love and acknowledgment therefrom.
959. Verse 1. And I heard a voice out of the temple saying to the seven angels, signifies manifestation by the Divine truth from the Word of the evils and falsities that have devastated the church. This is evident from the signification of "a voice out of the temple," as being the Divine truth from the Word, for a "voice" signifies the Divine truth (See above, n. 261, 668); and "the temple of the tabernacle of the Testimony," out of which the voice came, signifies the Word in which is the Divine truth both natural and spiritual n. 948. Also from the signification of "the seven angels," as being manifestations (as has often been said above). And as "the seven vials" or "plagues" which they had signify the evils and falsities that have devastated the church, therefore manifestations of all the evils and falsities that have devastated the church are here signified by "the seven angels." The manifestations of these are further treated of in the following verses.
(Continuation: The Second Commandment)
[2] In the preceding chapter the first commandment of the Decalogue is treated of at the end of the several articles. In the following articles in this chapter the other commandments of the Decalogue will be treated of; and here the second commandment, "Thou shalt not profane the name of God."
In the first place, what is meant by "the name of God" shall be told, and afterwards what is meant by "profaning" it. "The name of God" means every quality by which God is worshiped. For God is in His own quality, and is His own quality. His essence is the Divine love, and His quality is the Divine truth therefrom united with the Divine good; thus with us on earth it is the Word; consequently it is said in John:
The Word was with God, and God was the Word (John 1:1).
Thence also, it is the doctrine of genuine truth and good from the Word; for worship is according to that.
[3] Now as His quality is manifold, for it comprises all things that are from Him, so He has many names; and each name involves and expresses His quality in general and in particular. He is called "Jehovah," "Jehovah of Hosts," "Lord," "Lord Jehovih," "God," "Messiah or Christ," "Jesus," "Savior," "Redeemer," "Creator," "Former," "Maker," "King," and "the Holy One of Israel," "the Rock" and "the Stone of Israel," "Shiloh," "Shaddai," "David," "Prophet," "Son of God," and "Son of man," and so on. All these names are the names of the one God, who is the Lord; and yet where they occur in the Word they signify some universal Divine attribute or quality distinct from the other Divine attributes or qualities. So, too, where He is called "Father, Son, and Holy Spirit," three are not meant, but one God; that is, there are not three Divines, but one, and this trine which is one is the Lord.
[4] Since each name signifies some distinct attribute or quality, "to profane the name of God" does not mean to profane the name itself but His quality. "Name" signifies quality for the reason that in heaven everyone is named according to his quality; and the quality of God or the Lord is everything that is from Him by which He is worshiped. For this reason, since no Divine quality of the Lord is acknowledged in hell, the Lord cannot be named there; and in the spiritual world His names cannot be uttered by anyone except so far as His Divine is acknowledged; for there all speak from the heart, thus from love and consequent acknowledgment.
959. [Vers. 1.] "Et audivi vocem [magnam] e templo dicentem septem angelis." Quod significet per Divinum Verum ex Verbo manifestata mala et falsa quae devastarunt ecclesiam, constat ex significatione "vocis e templo", quod sit Divinum Verum ex Verbo; "vox" enim significat Divinum Verum (videatur [supra,] n. 261, 668), et "templum tabernaculi testimonii", e quo vox exivit, significat Verbum in quo est Divinum Verum et naturale et spirituale (n. 948): ex significatione "septem angelorum", quod sint manifestationes (ut supra aliquoties); et quia per "septem phialas" seu "plagas", quas habebant, significantur mala et falsa quae devastaverunt ecclesiam, ideo hic per "septem angelos" significantur manifestationes omnium malorum et falsorum quae devastaverunt ecclesiam: agitur etiam in nunc sequentibus de manifestatione illorum.
[2] (Continuatio.)
In praecedente capite ad finem cujusvis articuli actum est de Primo Praecepto decalogi; in nunc sequentibus articulis in hoc capite agendum est de reliquis praeceptis decalogi: hic nunc.
DE SECUNDO PRAECEPTO, "NON PROFANABIS NOMEN DEI."
Quid per "nomen Dei" intelligitur, hic primum dicetur, et deinde quid per "profanare" illud. Per "nomen Dei" intelligitur omne quale per quod Deus colitur; nam Deus in suo quali est, et est suum quale: essentia Ipsius est Divinus Amor, et quale Ipsius est inde Divinum Verum unitum Divino Bono; ita apud nos in terris est Verbum; quare etiam dicitur apud Johannem,
"Verbum erat apud Deum, et Deus erat Verbum" (1:1);
et inde etiam est doctrina genuini veri et boni ex Verbo, nam secundum illam est cultus.
[3] Nunc quia quale Ipsius est multiplex, continetenim omnia quae ab Ipso, ideo Ipsi plura nomina sunt, et unumquodvis nomen quale Ipsius in genere et in specie involvit et exprimit. Nominatur enim "Jehovah", "Jehovah Zebaoth", "Dominus", "Dominus Jehovih", "Deus", "Messias" aut "Christus", "Jesus", "Salvator", "Redemptor", "Creator", "Formator", "Factor", "Rex" et "Sanctus Israelis", "Petra" et "Lapis Israelis", "Schiloh", "Schaddai", "David", "Propheta", "Filius Dei" et "Filius hominis", praeter alia. Omnia haec nomina sunt nomina unius Dei, qui est Dominus; sed usque ubi dicuntur in Verbo, significant aliquod universale attributum aut quale Divinum distinctum ab attributis seu qualitatibus Divinis aliis. Similiter ubi dicitur "Pater, Filius et Spiritussanctus", non sunt tres qui intelliguntur, sed unus Deus; seu non sunt tria Divina, sed unum; et hoc trinum, quod unum, est Dominus.
[4] Quoniam unumquodvis nomen significat aliquod attributum seu quale distinctum, ideo per "profanare nomen Dei", non intelligitur profanare ipsum nomen, sed quale Ipsius. Causa quod per "nomen" significetur quale, est etiam quia in caelo quisque nominatur secundum quale suum; et quale Dei seu Domini est omne quod ex Ipso, per quod colitur. Inde est quod in inferno, quia non ibi agnoscitur aliquod Divinum quale Domini, non possit nominari Dominus; et quod nomina Ipsius non possint in mundo spirituali ab aliquo enuntiari aliter quam sicut Divinum Ipsius agnoscitur; omnes enim ibi ex corde loquuntur, ita ex amore et inde agnitione.