L37.在第一章，我们是通过证明整部圣经论述主，主就是圣言开始的。现在这一点将通过圣言中提到主被称“耶和华”，“以色列和雅各的神”，“以色列的圣者”，“主”，“神”，以及“王”，“耶和华的受膏者”，“大卫”的经文得到进一步的论证。首先我不妨提一下，我曾被恩准通读所有先知书和大卫诗篇，以逐节检查，以查看它论述的是什么；我发现，它们只论述主已经建立和将要建立的教会，祂的降临，祂的争战和荣耀，救赎和拯救，起源于祂的天堂，以及这些事的对立面。由于这一切都是主的作为，所以明显可知，整部圣经都关乎祂；因此，主就是圣言。
然而，只有那些从主处于光照或启示，并且对圣言的灵义也有所了解的人才能看到这一点。天上的所有天使都处于灵义；因此，当世人阅读圣言时，他们只以灵义来理解它。因为灵人和天使总是与人同在；他们因是属灵的，故在属灵层次上来理解世人在属世层次上所理解的东西。整部圣经论述主，这一点从第一章（1-6节）所引用的那些圣言经文，从接下来为说明祂如何常被称为主（也就是耶和华）和神所要引用的关于主的经文是可以看出来的，尽管只能隐约地、如同透过玻璃般以一种不确定的方式看出来。由此明显可知，凡在众先知声称，“耶和华晓谕”，“耶和华如此说”，“耶和华的话”的地方，通过他们说话的，正是祂。
主在降世之前就已存在。这一点从下列经文明显看出来，约翰福音：
施洗约翰论到主说，就是那在我以后来的，我给祂解鞋带也不配。这就是我曾说有一个人在我以后来，反成了在我以前的，因祂本来在我以前的那一位。（约翰福音1:27，30）
启示录：
他们在主在上面的宝座前伏面说，今在、昔在、将要来的主神，全能者啊，我们感谢你。（启示录11:16，17）
弥迦书：
伯利恒、以法他啊，你在犹大千城中为小，将来必有一位从你那里出来，在以色列中为我作掌权的；祂的根源从亘古、从往古之日就有。（弥迦书5:2）
此外，这一点从主在福音书中的话也明显看出来，约翰福音：
还没有亚伯拉罕我就存在了。（约翰福音8:58）
又：
未有世界以先，祂与父同享荣耀。（约翰福音17:5）
又：
祂是从父出来的。（约翰福音16:27）
又：
这圣言太初与神同在，神就是圣言，圣言成了肉身。（约翰福音音1:1，2，14）
主被称为耶和华，以色列和雅各的神，以色列的圣者，神和主，王，耶和华的受膏者，大卫，这一点从接下来的内容可以证实。
37. The Lord Is God Himself, the Source and Subject of the Word
In the first chapter I undertook to show that the whole of Sacred Scripture is about the Lord and that the Lord is the Word. At this point I need to set this forth further with passages from the Word where the Lord is called Jehovah, the God of Israel and Jacob, the Holy One of Israel, Lord, and God, as well as King, Jehovah’s Anointed, and David.
By way of preface I may observe that I have been granted the opportunity to read through all the prophets and the Psalms, to reflect on the individual verses and see what they were about; and it became clear that they were about nothing but the church that had been established and was to be established by the Lord, about the Lord’s Coming, his battles, glorification, redemption, and salvation and about the heaven that comes from him, together with their opposites. Since these are all works of the Lord, I could see that the whole of Sacred Scripture is about the Lord and that therefore the Lord is the Word.
[2] The only people who can see this, though, are the ones who enjoy enlightenment from the Lord and who are also acquainted with the Word’s spiritual meaning. All the angels in heaven are aware of this meaning, so when one of us is reading the Word, that and that alone is what they grasp. There are always angels and spirits with us, and since they are spiritual beings, they understand spiritually what we understand in earthly terms.
From the passages cited earlier, in the first chapter (1-6), we can see only dimly, as though through a screen, that the whole of Sacred Scripture is about the Lord. The passages about the Lord now to be cited show that he is often called “Lord” and “God.” It may be very clear from this that he is the one who spoke through the prophets, in whose books it says again and again, “Jehovah spoke, ” “Jehovah said, ” and “the saying of Jehovah.”
[3] We can see that the Lord existed before his coming into the world from the following passages:
John the Baptist said of the Lord, “This is the one who is to come after me, who was before me; I am not worthy to undo the strap of his sandal.” And “This is the one of whom I said, ‘One is coming after me, who was before me and was greater than me.’” (John 1:27, 30)
In the Book of Revelation:
[The elders] fell down before the throne on which the Lord was, saying, “We give you thanks, O Lord God Almighty, who is and who was and who is to come.” (Revelation 11:16-17)
In Micah:
As for you, Bethlehem Ephrata, as little as you are among the thousands of Judah, one will come forth from you for me who will become the ruler in Israel; his coming forth is from ancient times, from the days of eternity. (Micah 5:2)
We can also see from the Lord’s words in the Gospels that he existed before Abraham [John 8:58], that he had glory with the Father before the foundation of the world [John 17:5; 17:24], that he came forth from the Father [John 16:28], that the Word was with God from the beginning and that the Word was God [John 1:1], and that the Word became flesh [John 1:14]. The passages that follow will serve to show that the Lord is called Jehovah, the God of Israel and of Jacob, the Holy One of Israel, God, and the Lord, as well as King, Jehovah’s Anointed, and David.
37. The Lord Is God Himself, the Origin of and Subject of the Word
In the first section we began to demonstrate that the Holy Scripture throughout has the Lord as its subject, and that the Lord embodies the Word. Here we will demonstrate it further from passages in the Word in which the Lord is called Jehovah, the God of Israel and of Jacob, the Holy One of Israel, the Lord and God, as well as King, the Anointed of Jehovah, and David.
I may relate to begin with that I have been granted to go through the Prophets and the Psalms of David and to examine each verse and see what the subject is there, and I saw that the subjects were nothing else than the church established by the Lord and the church to be established, the Lord’s advent, His battles, His glorification, redemption and salvation, and the heaven established by Him and to be established, and at the same time their opposites.
Because these are all works of the Lord, it was apparent that the Holy Scripture throughout has the Lord as its subject, and that the Lord therefore embodies the Word.
[2] However, this can only be seen by people who are enlightened by the Lord and who are acquainted as well with the spiritual sense of the Word. Angels in heaven all possess this sense. Consequently, when a person reads the Word, that is the only meaning the angels comprehend. For a person has spirits and angels with him continually, and because they are spiritual, they understand spiritually everything that the person understands naturally.
That the Holy Scripture throughout has the Lord as its subject can be seen dimly, and as though through a screen, from the passages presented from the Word in the first section above, nos. 1-6, and from those we will present now regarding the Lord, showing how often He is called the Lord and God. This may make clear that it is the Lord who spoke through the prophets, in whose books we find everywhere the declarations, “Jehovah spoke, ” “Jehovah said, ” and “the saying of Jehovah.”
[3] That the Lord existed prior to His advent into the world is apparent from the following:
(John the Baptist said of the Lord:) “It is He who, coming after me, is before me, whose shoelace I am not worthy to loosen.... This is He of whom I said, ‘After me comes a Man who was before me, and who was of prior standing to me.’ ” (John 1:27, 30)
In the book of Revelation:
...they...fell (before the throne on which the Lord sat), saying: “We give You thanks, O Lord God Almighty, who are and who were and who are to come....” (Revelation 11:16-17)
And in Micah:
You, Bethlehem Ephrathah, though you are little among the thousands of Judah, out of you shall come forth to Me One to be Ruler in Israel, whose goings forth are from of old, from the days of eternity. (Micah 5:2)
It is apparent in addition from the Lord’s words in the Gospels that He was before Abraham, that He had glory with the Father before the foundation of the world, that He came forth from the Father, and that the Word was from the beginning with God, that God was the Word, and that this became flesh.
That the Lord is called Jehovah, the God of Israel and of Jacob, the Holy One of Israel, God and the Lord, as well as King, the Anointed of Jehovah, and David, can be seen from what follows next.
37. VIII. THE LORD IS GOD HIMSELF, FROM WHOM THE WORD IS, AND CONCERNING WHOM IT TREATS.
In the first chapter we began by showing that the whole Sacred Scripture treats of the Lord, and that the Lord is the Word. This will now be further demonstrated from other passages of the Word where the Lord is called Jehovah, the God of Israel and of Jacob, the Holy One of Israel, Lord and God; as also King, the Anointed of Jehovah, and David. It may be well to mention at the outset that it has been granted me to read through all the Prophets and the Psalms of David, to examine each verse, and to see what is there treated of; and I perceived that they treat only of the Church as established and to be established by the Lord, of His Coming, His combats and glorification, of redemption and salvation, and of heaven originating from Him; and also of what is opposed to these. Now, since all these are the works of the Lord, it was evident that the whole of the Sacred Scripture relates to Him; and consequently that the Lord is the Word.
[2] This, however, cannot be seen except by those who are in enlightenment from the Lord, and who also have some knowledge of the spiritual sense of the Word. All the angels of heaven are in this sense; and therefore, when the Word is read by man, this is the only sense in which they comprehend it. For spirits and angels are present with man continually; and they, being spiritual, understand spiritually what man understands naturally. That the whole Sacred Scripture treats of the Lord may be seen, though only obscurely and in an uncertain way, from those passages quoted from the Word in the first chapter, 1-6; and from those which will now be adduced concerning the Lord, that show how often He is called Lord and God. From this it may appear clearly that it was He who spoke through the Prophets wherever they declare that Jehovah spoke, that Jehovah said, and "the saying of Jehovah."
[3] The Lord was, before His Coming into the world. This appears from the following passages:
John the Baptist said of the Lord: He it is who is to come after me, who was before me, the latchet of whose shoe I am not worthy to unloose. This is He of whom I said, He that cometh after me, who was before me, who was preferred before me. John 1:27, 30.
In Revelation:
They fell down before the throne, upon which was the Lord,
Saying, We give thee thanks, O Lord God Almighty, who art, and wast, and art to come. Revelation 11:16-17.
And in Micah:
Thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto me that is to be Ruler in Israel, whose goings forth have been from of old, from the days of eternity. Micah 5:2.
Moreover, it appears from the declarations of the Lord in the Gospels that He was before Abraham; that He had glory with the Father before the foundation of the world; that He came forth from the Father; that from the beginning the Word was with God; that the Word was God and that the Word became flesh.
It may be established from what now follows that the Lord is called Jehovah, the God of Israel and of Jacob, the Holy One of Israel, God and Lord; also King, the Anointed of Jehovah, and David.
37. THE LORD IS GOD HIMSELF, FROM WHOM AND CONCERNING WHOM IS THE WORD.
In chapter I. we undertook to show that universal Holy Scripture treats of the Lord, and that the Lord is the Word. This shall now be further shown from passages of the Word in which the Lord is called "Jehovah," the "God of Israel and of Jacob," the "Holy One of Israel," the "Lord," and "God;" and also "King," "Jehovah's Anointed," and "David." I may first mention that I have been permitted to run through all the Prophets and the Psalms of David, and to examine each verse and see what it treats of, and I have seen that the only subjects treated of are: the church set up anew and to be set up anew by the Lord; the advent, combats, glorification, redemption, and salvation, of the Lord; heaven from Him; and, with these, their opposites. As all these are works of the Lord, it became evident that universal Holy Scripture is concerning Him, and therefore that the Lord is the Word.
[2] But this can be seen only by those who are in enlightenment from the Lord, and who also know the spiritual sense of the Word. All the angels of heaven are in this sense, and therefore when the Word is being read by a man, they so comprehend it. For spirits and angels are constantly with man, and as they are spiritual they understand spiritually all that a man understands naturally. That all Holy Scripture is concerning the Lord, may be obscurely seen, and as through a glass, darkly, from the passages of the Word already cited in chapter I. (1-6), as also from those concerning the Lord now to be quoted, to show how frequently He is called the Lord [that is, Jehovah] and God; and from which it is apparent that it is He who spoke through the prophets, by whom it is everywhere said, "Jehovah spake," "Thus saith Jehovah," "The saying of Jehovah."
[3] That the Lord existed before His advent into the world, is evident from the following passages:
John the Baptist said concerning the Lord, He it is who coming after me was before me, whose shoe's latchet I am not worthy to unloose. This is He of whom I said, After me cometh a man who was before me, for He was before me (John 1:27, 30).
They fell down before the throne (on which was the Lord) saying, We give Thee thanks, Lord God Almighty, who art, and who wast, and who art to come (Revelation 11:16, 17).
Thou Bethlehem Ephratah, though thou be little among the thousands of Judah, out of thee shall He go forth unto Me that shall be Ruler in Israel, whose goings forth have been from of old, from the days of eternity (Micah 5:2).
The same is evident from the Lord's words in the Evangelists that He "was before Abraham," that He had glory with the Father "before the foundation of the world," that He "had gone forth from the Father," and that "the Word was from the beginning with God," that "God was the Word," and that this "was made flesh."
That the Lord is called "Jehovah," the "God of Israel and of Jacob," the "Holy One of Israel," "God," and "Lord," and also "King," "Jehovah's Anointed," and "David," is evident from what now follows.
37. (VIII.) QUOD DOMINUS SIT IPSE DEUS, A QUO ET DE QUO VERBUM.
In primo articulo coeptum est demonstare quod universa Scriptura Sacra sit de Domino, et quod Dominus sit Verbum: hic ulterius demonstrabitur ex locis e Verbo ubi Dominus vocatur Jehovah, Deus Israelis et Jacobi, Sanctus Israelis, Dominus et Deus, ut et Rex, Unctus Jehovae, David. In antecessum memorare licet, quod mihi datum sit omnes Prophetas et Davidis Psalmos percurrere, ac singulos versus lustrare et videre de quo ibi agitur; et visum est quod non de aliis rebus agatur, quam de ecclesia a Domino instaurata et instauranda, de Domini adventu, pugnis, glorificatione, redemptione et salvatione, et de caelo ab Ipso, et simul de oppositis. Quia omnia illa sunt Domini opera, patuit quod universa Scriptura Sacra sit de Domino, et inde quod Dominus sit Verbum.
[2] Verum hoc non videri potest, nisi quam ab illis qui in illustratione sunt a Domino, et qui sensum spiritualem Verbi etiam norunt. Omnes angeli caeli in hoc sensu sunt; quare illi, cum legitur Verbum ab homine, non aliud comprehendunt: sunt enim spiritus et angeli apud hominem jugiter; et illi, quia spirituales sunt, spiritualiter omnia intelligunt quae homo naturaliter. Quod tota Scriptura Sacra sit de Domino, solum in obscuro et sicut per transennam videri potest ex illis, quae supra in articulo primo (a 1-6) ex Verbo adducta sunt, et nunc ex his quae adducentur de Domino, quod toties dicatur Dominus et Deus; ex quo potest elucere, quod Ipse sit qui locutus est per Prophetas, apud quos ubivis dicitur, "Locutus est Jehovah," "Dixit Jehovah," et "Dictum Jehovah."
[3] Quod Dominus ante adventum suum in mundum fuerit, patet ab his:
"Johannes Baptista dixit de Domino, "Ille est, qui post me venturus est, qui ante me fuit, Cujus ego non sum dignus, ut solvam Ipsius corrigiam calcei. ...Hic est, de quo ego dixi, Qui post me venit, qui ante me fuit, et qui prior me fuit" (Johannes 1:27, 30).
In Apocalypsi,
Ceciderunt coram throno, super quo erat Dominus, "dicentes, Gratias agimus Tibi, Domine Deus, omnipotens, qui es, et qui eras, et qui venturus es" (11:16-17).
Tum apud Micham,
"Tu Bethlechem Ephrathaea, parum est ut sis inter millenas Jehudae; ex te Mihi exibit, qui erit Dominator in Israele, et cujus exitus ab antiquo, a diebus aeternitatis" (Micham 5:1 (B.A. 2)).
Praeter a Domini verbis apud Evangelistas, quod ante Abrahamum fuerit, quod gloriam apud Patrem habuerit ante mundi fundationem, quod exiverit ex Patre, et quod a principio fuerit Verbum apud Deum, et quod Deus esset Verbum, et quod hoc Caro factum sit. Quod Dominus dicatur Jehovah, Deus Israelis et Jacobi, Sanctus Israelis, Deus et Dominus, tum Rex, Unus Jehovae, David, constare potest ex his sequentibus.