L22.人若知道“神的儿子”在主里面表示什么，“人子”在主里面又表示什么，就能明白圣言的许多奥秘；因为主有时自称儿子，有时自称神的儿子，有时又自称人子，处处都是按着所论述的主题。当所论述的是祂的神性，祂与父为一，祂的神性能力，以及对祂的信和来自祂的生命时，祂就自称“儿子”和“神的儿子”如在约翰福音（5:17-26）和别处。然而，在论述祂的受难，审判，祂的降临，以及总体上的救赎，拯救，改造和重生的地方，祂自称“人子”；其原因在于，那时祂被理解为与圣言有关。在旧约圣言，主被指定了各种名字，在那里名叫耶和华，耶，主，神，主耶和华，万军之耶和华，以色列的神，以色列的圣者，雅各的大能者，沙代，磐石，以及创造者，形成者，救主，救赎主，处处都按着所论述的主题。在新约圣言也是这样，在那里祂名叫耶稣，基督，主，神，神的儿子，人子，先知，羔羊，以及其它名字，处处也是按着所论述的主题。
22. Anyone who knows what it is about the Lord that “the Son of God” means and what it is about him that “the Son of Humanity” means can see many hidden wonders in the Word, since the Lord calls himself sometimes the Son, sometimes the Son of God, and sometimes the Son of Humanity, in each case depending on the subject of the discourse.
When the subject is his divinity, or his being one with the Father, or his divine power, or faith in him, or life from him, then he calls himself “the Son” and “the Son of God, ” as in John 5:16-26 and elsewhere. When the subject is his suffering, though, or his judging, or his Coming, or more generally his redeeming, saving, reforming, or regenerating us, then he calls himself the Son of Humanity. This is because it then means himself as the Word.
The Lord is identified by various names in the Word of the Old Testament. There he is called Jehovah, Jah, the Lord, God, the Lord Jehovih, Jehovah Sabaoth, the God of Israel, the Holy One of Israel, the Mighty One of Jacob, Shaddai, the Rock, as well as Creator, Maker, Savior, Redeemer-always depending on the subject of the discourse. This is the case in the Word of the New Testament, too, where he is called Jesus, the Christ, the Lord, God, the Son of God, the Son of Humanity, the Prophet, and the Lamb, among other names, again always depending on the subject of the discourse.
22. Anyone who knows in what respect the Lord is called the Son of God, and in what respect He is called the Son of man, can see many secrets in the Word. For the Lord sometimes calls Himself the Son, sometimes the Son of God, and sometimes the Son of man, depending in every case on the particular subject and context.
Whenever the subject is His Divinity, His oneness with the Father, His Divine power, faith in Him, or life from Him, He then calls Himself the Son or Son of God, as in John 5:17-26 and elsewhere. But whenever the subject is His suffering, judgment, advent, and in general redemption, salvation, reformation and regeneration, then He calls Himself the Son of man, the reason being that He then means Himself in relation to the Word.
The Lord is referred to by many different names in the Word of the Old Testament. He is called in it Jehovah, Yah, Lord, God, the Lord Jehovih, Jehovah of Hosts, the God of Israel, the Holy One of Israel, the Mighty One of Jacob, Shaddai, and Rock, as well as Creator, Maker, Savior, and Redeemer, depending in every case on the particular subject and context. Likewise in the Word of the New Testament, where He is called Jesus, Christ, Lord, God, the Son of God, the Son of man, a prophet, a lamb, and other names as well, depending again in every case on the particular subject and context.
22. He who knows what in the Lord is signified by the Son of God, and what in Him by the Son of Man, is able to see many arcana of the Word: for the Lord sometimes calls Himself the Son, sometimes the Son of God, and sometimes the Son of Man, always according to the subject treated of. When His Divinity, His oneness with the Father, His Divine power, faith in Him and life from Him, are treated of, He then calls Himself the Son, and the Son of God, as in John 5:17-26; and elsewhere. Where, however, His passion, the Judgment, His Coming, and, in general, redemption, salvation, reformation and regeneration are treated of, He then calls Himself the Son of Man, because He is then understood in relation to the Word.
The Lord is designated by various names in the Word of the Old Testament. He is there named Jehovah, Jah, the Lord, God, the Lord Jehovih, Jehovah Zebaoth, the God of Israel, the Holy One of Israel, the Mighty One of Jacob, Shaddai, the Rock; also the Creator, the Former, the Saviour and the Redeemer; everywhere according to the subject treated of. The case is similar in the Word of the New Testament, where He is named Jesus, Christ, the Lord, God, the Son of God, the Son of Man, the Prophet, the Lamb, and also other names: yet always according to the subject treated of.
22. He who knows what in the Lord is called "the Son of God," and what in Him is called "the Son of man," is able to see many of the secret things of the Word; for at one time the Lord calls Himself "the Son," at another "the Son of God," and at another "the Son of man," everywhere according to the subject that is being treated of. When His Divinity, His oneness with the Father, His Divine power, faith in Him, life from Him, are being treated of, He calls Himself "the Son," and "the Son of God." As, for instance, in John 5:17-26, and elsewhere. But where His passion, Judgment, His advent, and, in general, redemption, salvation, reformation, and regeneration, are treated of, He calls Himself "the Son of man;" the reason of which is that He is then meant in respect to the Word. In the Word of the Old Testament, the Lord is designated by various names, being there named Jehovah, Jah, Lord, God, the Lord Jehovih, Jehovah Zebaoth, the God of Israel, the Holy One of Israel, the Mighty One of Jacob, Shaddai, the Rock, and also Creator, Former, Savior, Redeemer, everywhere according to the subject that is being treated of. And the same in the Word of the New Testament, where He is named Jesus, Christ, the Lord, God, the Son of God, the Son of man, the Prophet, the Lamb, with other names, also everywhere according to the subject there treated of.
22. Qui novit quid apud Dominum "Filius Dei" significat, et quid apud Ipsum "Filius hominis," ille plura arcana Verbi videre potest; nam Dominus nunc Se vocat "Filium," nunc "Filium Dei," nunc "Filium hominis," ubivis secundum rem de qua agitur. Cum agitur de Divinitate Ipsius, de Uno cum Patre, de Divina Potestate, de Fide in Ipsum, de Vita ab Ipso, tunc vocat Se "Filium" et "Filium Dei" (ut Johannem 5:17-26, et alibi). Ubi autem agitur de Passione, de Judicio, de Adventu, et in genere de Redemptione, Salvatione, Reformatione, Regeneratione, tunc vocat Se "Filium hominis:" causa est, quia Ipse quoad Verbum tunc intelligitur. Dominus variis nominibus insignitur in Verbo Veteris Testamenti; nominatur ibi "Jehovah," "Jah," " Dominus," "Deus," "Dominus Jehovih," "Jehovah Zebaoth," "Deus Israelis," "Sanctus Israelis," "Fortis Jacobi," "Schaddai," "Petra," tum "Creator," "Formator," "Salvator," "Redemptor," ubivis secundum rem de qua agitur: in Verbo Novi Testamenti similiter; ubi nominatur "Jesus," "Christus," "Dominus," "Deus," "Filius Dei," "Filius" "Propheta," "Agnus," et quoque aliter, etiam ubivis secundum rem de qua ibi agitur.