337.启6:15.“地上的君王、大臣、富户、千夫长、勇士和一切为奴的、自主的”表那些分离之前，或通过其他人，或凭自己而具有对真理与良善的理解和认知的知识、学识渊博，却未照之生活的人。若非知道“君王”、“大臣”、“富户”、“千夫长”、“勇士”、“为奴的和自主的”在灵义上分别表示什么，没有人能知道这些人依次表示所有这些事。就灵义而言，“君王”表示那些具有真理的人；“大臣”表示那些具有良善的人；“富户”表示那些具有对真理的认知之人；“千夫长”表示那些具有对良善的认知之人；“勇士”表示那些有学问的人；“为奴的”表示那些具有诸如从他人、因而从记忆所获取的那类事物之人；“自主的”表示那些具有诸如凭自己、因而凭判断所获取的那类事物之人。然而，通过圣言证实所以这些名号表示这些事物，需占用大量篇幅。前面已经说明“君王”（20节）、“富户”（206节）分别表示什么；至于“大臣”表示什么，这从耶利米书（5:5）、那鸿书（3:10）、约拿书（3:7）明显看出来；“（伟）大”（great）论及良善（896，898节）。下面将看到，“勇士”，以及“为奴的”和“自主的”是指那些或从他人或凭自己而拥有学问的人。之所以说他们拥有这些事物，却没有照之生活，是因为恶人，哪怕是最坏的人，也能拥有对真理与良善的认知之知识和理解，还能学富五车。但他们没有照之生活，故并非真地拥有它们。只停留在认知，而非同时应用于生活的，并不在人里面，而是在他之外，好比在门口。不过，同时应用于生活的，就在此人里面，在他里面好比在房子里面。因此，后者得以保留，而前者遭到弃绝。
337. And the kings of the earth and the great men, the rich men and the commanders, and the powerful, and every slave and every freeman. (6:15) This symbolizes those people who before the separation had possessed an understanding of truth and good, a knowledge of their concepts, and learning, acquired from others or on their own, and yet who lacked a life in accordance with them.
All these things are symbolized in turn by these classes of people, and this no one can know but one who knows what kings, great men, rich men, commanders, the powerful, and a slave and a freeman mean symbolically. In the spiritual sense kings symbolize people who possess truths; great men, people who possess good qualities; rich men, people who possess concepts of truth; commanders, people who possess concepts of goodness; the powerful, people who possess learning; slaves, people who acquire these things from others, thus as a matter of memory; and freemen, people who acquire these things on their own, thus with judgment.
It would take too long, however, to confirm from the Word that these are the symbolic meanings of all these designations. We have previously shown what kings symbolize, in no. 20; and what rich men symbolize, in no. 206. What great men symbolize is apparent in Jeremiah 5:5, Nahum 3:10, Jonah 3:7; for greatness is predicated of goodness (nos. 896, 898). And we will see below that the powerful and slaves and freemen are people who possess learning, acquired from others or on their own.
We say that they possess these things and yet lack a life in accordance with them, since evil people, even the worst of them, can have a knowledge and understanding of concepts of truth and goodness, and a great deal of learning as well. But because they lack a life in accordance with them, they do not really possess them. For whatever resides in the intellect alone, and is not present at the same in a person's life, does not exist in the person, being outside of him, as though in a forecourt. But whatever is present at the same time in a person's life exists in the person, being within him as though in the house. Consequently these people are preserved and the former rejected.
337. [verse 15] 'And the kings of the land and the great men and the rich men and the rulers of thousands and the mighty men and every bondman and every freeman' signifies those who before the separation were in an understanding of truth and good, in a knowledge of the cognitions thereof, and in erudition, from others or from themselves, and yet were not in a life in accordance with them. That all the latter things are signified by the former in their order no one can know except one who knows what is signified in the spiritual sense by 'kings,' 'great men,' 'rich men,' 'rulers of thousands,' 'mighty men,' 'the bondman and the freeman.' In the spiritual sense by 'kings' are signified those who are in truths, by 'great men' those who are in goods, by 'rich men' those who are in cognitions of truth, by 'rulers of thousands' those who are in cognitions of good, by 'mighty men' those who are in erudition, by 'bondmen' those who are in such things by derivation from others, thus from memory, by 'freemen' those who are in such things from themselves, thus from judgment. To confirm out of the Word that those things are signified by all these names would, however, take far too long. It has been shown before what 'kings' signify (20), also 'rich men' (206) what 'great men' signify is plain from. Jeremiah 5:5; Nahum 3:10; Jonah 3:7; for 'great' is predicated of good (896, 898). That 'mighty men,' as well as 'bondmen' and 'freemen,' are those who are in erudition, from others or from themselves, will be seen below. It is said, those who were in those things and yet not in a life in accordance with them, for bad men, even the worst, can be in a knowledge and in an understanding of cognitions of truth and good, and also in much erudition, but because they are not in a life in accordance with them, they are not actually in them; for what is only in the understanding, and not at the same time in the life, is not in a man; it is outside of him as in an entrance hall. But what is at the same time in the life is in the man; it is within him as in the house. Therefore the latter are preserved and the former rejected.
337. Verse 15. And the kings of the earth, and the great ones, and the rich, and the rulers of thousands, and the mighty, and every servant, and every freeman, signifies those who before separation were in the understanding of truth and good, in the science of the knowledges thereof, in erudition, either from others or from themselves, and yet not in a life according to them. That this is the signification of the above words in their order, can only be known by those who know what is signified in the spiritual sense by "kings," "great ones," "rich," "rulers of thousands," "the mighty," "servants, and freemen." For by "king," in this sense, are signified they who are in truths; by "great ones," they who are in goods; by "the rich," they who are in the knowledges of truth; by "rulers of thousands," they who are in the knowledges of good; by "the mighty," they who are in erudition; by "servants," they who are in such things from others, thus from the memory; by "freemen," they who are in such things from themselves, thus from judgment. But to prove the signification of all these names from the Word would be too prolix. What is signified by "kings" has been shown before, (20); and what by "the rich" (206); what by "great ones," is evident from Jeremiah 5:5; Nahum 3:10; Jonah 3:7; for "great" is predicated of good, (896, 898); that "mighty," and "servants, and freemen," are such as are in erudition, either from others or from themselves, will be seen below. It is said, they who are in these things, and yet not in a life according to them, because the evil, yea, the worst, may be in the science and in the understanding of the knowledges of truth and good, and also in much erudition, but because they are not in a life according to them, they are not in them actually; for what is only in the understanding, and not at the same time in the life, is not in the man, but is out of him, as it were in a court; but that which is at the same time in the life, is in the man, it is within him as in the house; therefore the latter are preserved, and the former rejected.
337. (Vers. 15.) "Et reges terrae et magnates, et divites, et chiliarchi, et potentes, et omnis servus et omnis liber," significat illos qui ante separationem fuerunt in intellectu veri et boni, in scientia cognitionum illorum, in eruditione: ab aliis vel a se ipsis, et usque non in vita secundum illa. -Quod haec omnia per illos in suo ordine significentur, nemo potest scire, nisi qui scit quid in Sensu spirituali significatur per "reges" per "magnates," per "divites," per "chiliarchos," per "potentes," per "servum" et "liberum." In Sensu spirituali per "reges" significantur qui in veris sunt, per "magnates" qui in bonis, per "divites" qui in cognitionibus veri, per "chiliarchos" qui in cognitionibus boni, per "potentes" qui in eruditione, per "servos" qui in talibus sunt ex aliis, ita ex memoria, per "liberos" qui in talibus sunt ex se ipsis, ita ex judicio. Sed quod illi per omnia haec nomina significentur, confirmare ex Verbo, nimis prolixum foret; quid "reges" significant, prius (20) ostensum est; et quid "divites (206); quid "magnates" patet apud Jeremias 5:5; Nahum 3:10; Jonas 3:7;
"magnum" enim praedicatur de bono (896, 898); quod "potentes," ac quod "servi et liberi," sint qui in eruditione, ex aliis aut ex se ipsis, videbitur infra. Dicitur qui in illis fuerunt, et usque non in vita secundum illa, quoniam mali, imo pessimi, possunt in scientia et in intellectu cognitionum veri et boni esse, et quoque in multa eruditione, sed quia non sunt in vita secundum illa, actualiter non in illis sunt; nam quod solum in intellectu est, et non simul in vita, id non est in homine, est extra illum sicut in atrio; at quod simul in vita est, hoc in homine est, est intra illum sicut in domo; quare hi conservati sunt, et illi rejecti.