SS18.（c）这灵义使得圣言成为神启，并在每句话上都是神圣的。在教会，人们都说，圣言是神圣的，这是因为圣言是耶和华神说的。然而，由于单从文字看不出它的神圣，所以那些因此开始怀疑它的神圣之人后来在阅读圣言时，便因它里面的许多事物而确认他们的怀疑，因为那时他们想，这能是神圣吗？这能是神性吗？因此，为防止这种想法波及越来越多的人，然后占了上风，从而摧毁主与圣言所在的教会的结合，如今主乐意揭开灵义，好叫人们知道这种神圣在圣言中藏于何处。
举例说明这一点。圣言有时论述埃及，有时论述亚述，有时论述以东、摩押、亚扪人、推罗和西顿，以及歌革。人若不知道这些名字表示天堂和教会的事物，就会误以为圣言大量论述各民族和人民，很少论述天堂和教会；因而大量论述地上的事，很少论述天上的事。然而，他若知道这些民族和人民，或它们的名字表示什么，就能从错误中走出来，并进入真理。
同样，当看见圣言频繁提到园子、树林和森林，其中的树，如橄榄树、葡萄树、香柏树、杨树、橡树；还频繁提到羔羊、绵羊、山羊、牛犊、公牛；同样提到大山、小山、山谷，其中的源泉、河流和水，等等时，一个对圣言灵义一无所知的人必以为它们仅仅是指这些东西。因为他不知道，园子、树林和森林表示智慧、聪明和知识；橄榄树、葡萄树、香柏树、杨树、橡树表示教会的属天、属灵、理性、属世和感官的良善和真理；羔羊、绵羊、山羊、牛犊、公牛表示纯真、仁爱和属世情感；大山、小山、山谷表示教会的高级、低级和最低级的事物；埃及表示记忆知识，亚述表示推理，以东表示属世之物，摩押表示对良善的败坏，亚扪人表示对真理的败坏，推罗和西顿表示真理和良善的知识，歌革表示没有内在的外在敬拜。一旦知道这些事物，人就能想到，圣言唯独论述天上的事物，地上的这些事物只是包含天上事物的容器。
再从圣言中举一例来说明这一点。我们在诗篇中读到：
耶和华的嗓音在众水之上；荣耀的神打雷；耶和华在大水之上。耶和华的嗓音震破香柏树；耶和华震碎黎巴嫩的香柏树。祂使之跳跃如牛犊，使黎巴嫩和西连跳跃如野牛犊。耶和华的嗓音像火焰劈下。耶和华的嗓声使旷野震动；使加低斯的旷野震动。耶和华的嗓音使母鹿生产，使树林脱落净光；凡在祂殿中的，都说，荣耀！（诗篇29:3-9）
凡没有意识到此处的一切细节，包括一字一句都是神圣和神性的人，若是一个纯属世人，会对自己说：“这一切都是什么呀？耶和华竟然坐在众水之上，祂的嗓音震破香柏树，使它们跳跃如牛犊，使黎巴嫩跳跃如野牛犊，使母鹿生产等等。”因为他不知道这些事物在灵义上描述的是神性真理，或圣言的能力。
就灵义而言，在此被称为“打雷”的“耶和华的嗓音”表示在其能力中的神性真理或圣言。耶和华所坐的“大水”表示圣言的真理；祂所“震破”和“震碎”的“香柏树”和“黎巴嫩”表示人类推理或理性所产生的扭曲或虚假；“牛犊”和“野牛犊”表示属世和感官人所产生的扭曲或虚假；“火焰”表示对虚假的情感；“旷野”和“加低斯的旷野”表示没有任何真理和良善的教会；耶和华的嗓音使之生产的“母鹿”表示处于属世良善的各民族；脱落净光的“树林”表示圣言向他们打开的知识或认知。因此，接下来经上说“凡在祂殿中的，都说，荣耀”，这句话表示圣言的一切细节里面都有神性真理。“殿”因表示主，故也表示圣言，还表示天堂和教会；“荣耀”表示神性真理。由此可见，这段经文中的一字一句，无不在描述圣言对抗属世人中的各种虚假的神性能力，以及在改造各民族中的神性能力。
18. 3. The spiritual meaning is what makes the Word divinely inspired and makes every word in it holy. We hear it said in the church that the Word is holy, but this is because Jehovah God spoke it. However, because people do not see anything holy about it from the letter alone, once they begin to have doubts about its holiness for this reason, then when they read the Word, there is much they can find to justify this attitude. That is, they think, “Is this holy? Is this divine?” To prevent this kind of thinking from spreading to more and more people and then gaining strength and so destroying the Lord’s union with the church where the Word is, it has now pleased the Lord to unveil the spiritual meaning so that we may know where in the Word that “holy material” lies hidden.
[2] But let me illustrate this too with some examples.
Sometimes the Word talks about Egypt, sometimes about Assyria, sometimes about Edom, Moab, the Ammonites, Tyre and Sidon, and Gog. If we do not know that these names mean matters of heaven and the church, we may be misled and believe that the Word has a lot to say about nations and peoples and only a little about heaven and the church - a lot about earthly matters and not much about heavenly ones. However, if we know what is meant by these nations and peoples or by their names, we can come out of error into truth.
[3] By the same token, when we see in the Word the frequent mention of gardens, groves, forests, and their trees, such as olive, grapevine, cedar, poplar, and oak; when we see mention of lambs, sheep, goats, calves, and cattle, as well as mountains, hills, valleys, and their springs, rivers, waters, and so on; if we know nothing about the spiritual meaning of the Word, we can only believe that these and nothing else are the things that they mean. We would not know that garden, grove, and forest mean wisdom, intelligence, and knowledge; that the olive, grapevine, cedar, poplar, and oak mean the heavenly, spiritual, rational, earthly, and sensory types of goodness and truth in the church; that lambs, sheep, goats, calves, and cattle mean innocence, caring, and earthly feelings; that mountains, hills, and valleys mean the higher, lower, and lowest forms of the church; and that Egypt means knowledge, Assyria reasoning, Edom what is earthly, Moab the corruption of what is good, Ammonites the corruption of what is true, Tyre and Sidon the knowledge of what is true and good, and Gog outward worship with no inner content. Once we know this, though, we can think that the Word is about nothing but heavenly matters and that these earthly things are only the vessels that contain them.
[4] But let me illustrate this with another example from the Word. We read in David,
The voice of Jehovah is upon the waters; the God of glory thunders; Jehovah is upon great waters. The voice of Jehovah breaks the cedars. Jehovah shatters the cedars of Lebanon. He makes them leap like a calf, and Lebanon and Sirion like a young unicorn. The voice of Jehovah comes down like a flame of fire. The voice of Jehovah makes the wilderness quake; it makes the wilderness of Kadesh quake. The voice of Jehovah makes the deer give birth and strips the woodlands bare, but in his temple, everyone says, “Glory!” (Psalms 29:3-9)
Anyone who is strictly earthly-minded and does not realize that the details, including every single word here, are holy and divine may say, “What is all this - Jehovah sitting on waters, breaking cedars with his voice, making them leap like a calf and Lebanon like a young unicorn, making deer give birth, and so on?” Such people do not realize that spiritually understood, these statements serve as a description of the power of divine truth or the Word.
[5] When understood in this way, the “voice of Jehovah” (which here speaks in thunder) means divine truth or the Word in its power. The great waters on which Jehovah sits mean its truths; both the cedars that it breaks and [the cedars of] Lebanon that it shatters mean distortions produced by human reasoning; the calf and the young unicorn mean distortions produced by the earthly and sense-centered self; the flame of fire means the urge to distort; the wilderness and the wilderness of Kadesh mean the church where there is nothing true and nothing good; the deer that the voice of Jehovah causes to give birth mean people who are engaged in doing good on an earthly level; and the woodlands that he strips bare mean the facts and concepts the Word makes accessible to them. That is why it goes on to say that everyone in his temple says, “Glory!” This means that there are divine truths in the details of the Word, since the temple means the Lord and therefore the Word, as well as heaven and the church, and glory means divine truth.
We can see from all this that there is not a single word in this passage that is not describing the divine power of the Word against all kinds of false beliefs and perceptions in earthly people, and the divine power to reform people.
18. 3. The spiritual meaning is what causes the Word to be Divinely inspired and holy in every word. People in the church say that the Word is holy, and this because Jehovah God spoke it. But because its holiness is not apparent from the letter alone, therefore someone who once doubts its holiness on that account, later finds, when he reads the Word, many things in it to confirm himself in that doubt. For he asks himself then, “Is this holy? Is this Divine?”
Therefore, to keep this kind of thinking from flowing in and prevailing among many people, and so causing the conjunction of the Lord with the church where the Word is to perish, it has pleased the Lord now to reveal the spiritual sense, in order to make known in what the holiness in the Word lies.
[2] But let examples illustrate this as well:
The Word has as it subject sometimes Egypt, sometimes Assyria, sometimes Edom, Moab, the sons of Ammon, Tyre and Sidon, Gog. Someone who does not know that the names of these entities symbolize matters relating to heaven and the church may be led astray into the error of supposing that the Word has much to say about nations and peoples and only a little relating to heaven and the church, thus much about earthly matters and little about ones having to do with heaven. On the other hand, when he know what these entities or their names symbolize, it enables him to return from error into the truth.
[3] The same is the case when a person sees in the Word its frequent mention of gardens, groves, and forests, and the trees in them, such as olives, vines, cedars, poplars, and oaks, as well as the frequent mention of lambs, sheep, goats, calves, and oxen; and also of mountains, hills, and valleys, and the springs, rivers, and waters in them; and still more of the like. Someone who knows nothing of the Word’s spiritual meaning cannot help but believe that these are the only things meant. For he does not know that gardens, groves and forests mean wisdom, understanding and knowledge; that olives, vines, cedars, poplars and oaks mean the church’s celestial, spiritual, rational, natural and sensual goodness and truth; that lambs, sheep, goats, calves and oxen mean innocence, charity, and natural affection; that mountains, hills and valleys mean the higher, lower and lowest planes of the church; and that Egypt symbolizes knowledge, Assyria reason, Edom the natural component, Moab the adulteration of goodness, the sons of Ammon the adulteration of truth, Tyre and Sidon concepts of truth and goodness, and Gog outward worship without any internal worship.
However, when a person knows this, he is able then to see that the Word deals only with matters connected with heaven, and that the earthly expressions are simply the vessels in which these are contained.
[4] But let an example from the Word illustrate this too. We read in the book of Psalms:
The voice of Jehovah is upon the waters; the God of glory causes it to thunder; Jehovah is upon the great waters.... The voice of Jehovah breaks the cedars..., Jehovah shatters the cedars of Lebanon, and makes them skip like a calf, Lebanon and Sirion like the offspring of unicorns. The voice of Jehovah strikes like a flame of fire. The voice of Jehovah causes the wilderness to quake; (it) causes the wilderness of Kadesh to quake. The voice of Jehovah makes deer give birth, and strips the forests bare; but in His temple everyone says, “Glory!” (Psalms 29:3-9)
Someone who does not know that each and every word there is holy and Divine may say to himself, if he is a merely natural person, “What does it mean that Jehovah sits upon the waters, that He shatters cedars with His voice, that He makes them skip like a calf, and Lebanon like the offspring of unicorns, that He makes deer give birth?” And so on.
[5] That is because he does not know that in the spiritual sense these declarations describe the power of Divine truth or of the Word. For in that sense the voice of Jehovah, which in this case is thunder, means Divine truth or the Word in its power. The great waters on which Jehovah sits mean the falsities of the rational self. A calf and the offspring of unicorns mean the falsities of the natural and sensual self. A flame of fire means the affection accompanying falsity. A wilderness and the wilderness of Kadesh mean a church without any truth and one without any goodness. The deer which the voice of Jehovah causes to give birth mean gentiles possessing a natural goodness. And the forests which it strips bare mean the kinds of knowledge and concepts which the Word lays open to them. Consequently the passage says next, “in His temple everyone says, ‘Glory!’ ” which means that there are Divine truths in every constituent of the Word; for the temple symbolizes the Lord, and so also the Word, as well as heaven and the church, and glory symbolizes Divine truth.
It is apparent from this that there is no word in the passage that does not describe the Divine power of the Word against falsities of every kind in natural people, and the Divine power of reforming gentiles.
18. 3. BECAUSE OF THE SPIRITUAL SENSE THE WORD is DIVINELY INSPIRED, AND HOLY IN EVERY WORD.
It is asserted in the Church that the Word is holy, and this because Jehovah God spoke it. However, as its holiness is not apparent from the Letter alone, therefore, he who once has doubts about its holiness on that account, when he afterwards reads the Word, confirms his doubts by many things in it. For he then reflects, Is this holy? Is this Divine? Therefore, lest such thoughts should flow into the minds of many and ultimately prevail, and thereby conjunction of the Lord with the Church where the Word is should perish, it has pleased the Lord now to reveal its spiritual sense in order that it may be known where in the Word that holiness lies concealed. Some examples may be given to illustrate this.
[2] The Word sometimes treats of Egypt, sometimes of Assyria, sometimes of Edom, of Moab, the children of Ammon, Tyre and Sidon, and Gog. He who does not know that by those names things relating to heaven and the Church are signified, may be led into the error that the Word treats much of nations and peoples, and but little of heaven and the Church; thus much of earthly and little of heavenly things. When, however, he knows what is signified by these nations and peoples, or by their names, he may come out of his error into the truth.
[3] In like manner, when it is observed that in the Word frequent mention is made of gardens, groves and woods; and also of their trees, as the olive, the vine, the cedar, the poplar and the oak; and also of the lamb, the sheep, the goat, the calf and the ox; and also of mountains, hills, valleys, and the fountains, rivers and waters in them; and much more of a similar nature; he who knows nothing of the spiritual sense of the Word cannot believe otherwise than that only these things are meant. For he does not know that by a garden, a grove and a wood are meant wisdom, intelligence, and knowledge; by the olive, the vine, the cedar, the poplar and the oak are meant the good and truth of the Church, celestial, spiritual, rational, natural and sensual; by the lamb, the sheep, the goat, the calf and the ox are meant innocence, charity and natural affection; by mountains, hills and valleys are meant the higher, the lower and the lowest things of the Church. Moreover, he does not know that by Egypt is signified knowledge; by Assyria, reason; by Edom, the natural; by Moab, the adulteration of good; by the children of Ammon, the adulteration of truth; by Tyre and Sidon, cognitions of truth and good; and by Gog, external worship without the internal. When, however, a man knows these things, he is then able to consider that the Word treats only of heavenly things, and that those earthly things are only the subjects (subjecta) in which are heavenly things.
[4] An example from the Word may illustrate this also. We read in the Psalms:
The voice of Jehovah is upon the waters: the God of glory maketh it to thunder: Jehovah is upon great waters.
The voice of Jehovah breaketh the cedars; yea, Jehovah breaketh in pieces the cedars of Lebanon. He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn.
The voice of Jehovah divideth as a flame of fire.
The voice of Jehovah shaketh the wilderness; the Lord shaketh the wilderness of Kadesh.
The voice of Jehovah maketh the hinds to calve, and discovereth the forests: and in His temple doth everyone speak of His glory. Psalms 29:3-9.
He who does not know that the particulars in this passage, even to every single word, are Divine and holy, may say within himself, if he is a merely natural man, What is this-that Jehovah sits upon the waters, by His voice breaks the cedars and makes them to skip like a calf, and Lebanon like a young unicorn, and makes the hinds to calve? and much more. He does not know that the power of Divine Truth, or of the Word, is described by these things in the spiritual sense. For in that sense by the voice of Jehovah, which is here called thunder, is meant Divine Truth, or the Word, in its power; by the great waters upon which Jehovah sits are meant the truths of the Word. By the cedars and by Lebanon which He breaks, and breaks in pieces, are meant the falsities of the rational man; by the calf, and the young unicorn, the falsities of the natural and of the sensual man. By the flame of fire is meant the affection of falsity; by the wilderness and the wilderness of Kadesh, the Church where there is not any truth and good. By the hinds which the voice of Jehovah makes to calve are meant the Gentiles who are in natural good; and by the forests which He discovers are meant the knowledges of natural and spiritual things which the Word opens up to him. The passage therefore continues, that in His temple everyone speaks of His glory. By this is meant that in all the particulars of the Word there are Divine truths; for the temple signifies the Lord, and consequently the Word, and also heaven and the Church; and glory signifies Divine Truth. Hence it is manifest that there is not a word in this passage which is not descriptive of the Divine power of the Word against falsities of every kind among natural men, and of the Divine power in reforming the Gentiles.
18. iii. From the spiritual sense it is that the Word is Divinely inspired, and is holy in every word. It is said in the church that the Word is holy, and this because Jehovah God spoke it; but as its holiness is not apparent from the letter alone, he who on this account once doubts its holiness, afterwards confirms his doubt when reading the Word by many things in it, for he then thinks, Can this be holy; can this be Divine? Therefore lest such a thought should flow in with many, and should afterwards prevail, and thereby the conjunction of the Lord with the church, in which is the Word, should perish, it has now pleased the Lord to reveal the spiritual sense, in order that it may be known where in the Word this holiness lies hid.
[2] This again may be illustrated by examples. The Word treats sometimes of Egypt, sometimes of Asshur, sometimes of Edom, of Moab, of the sons of Ammon, of Tyre and Sidon, of Gog; and one who does not know that these names signify things of heaven and the church may be led into the error that the Word treats much of nations and peoples, and but little of heaven and the church; thus much of earthly, and little of heavenly things. But when he knows what is signified by them, or by their names, he can come out of error into truth.
[3] And so when he sees in the Word such frequent mention of gardens, groves, and forests, and also of the trees in them, as the olive, vine, cedar, poplar, oak; and also such frequent mention of the lamb, sheep, goat, calf, ox; and likewise of mountains, hills, valleys, and the fountains, rivers, and waters in them, and many like things, one who knows nothing about the spiritual sense of the Word must believe that these things only are meant. For he is not aware that a garden, grove, and forest, mean wisdom, intelligence, and knowledge; that an olive, vine, cedar, poplar, and oak, mean the celestial, spiritual, rational, natural, and sensuous good and truth of the church; that a lamb, sheep, goat, calf, and ox mean innocence, charity, and natural affection; that mountains, hills, and valleys, mean higher, lower, and lowest things of the church; that Egypt signifies memory-knowledge, 1Asshur reason, Edom the natural, Moab the adulteration of good, the sons of Ammon the adulteration of truth, Tyre and Sidon the knowledges of truth and good, and Gog external worship without internal. But when a man knows these things he is able to consider that the Word treats solely of heavenly things, and that these earthly things are merely the subjects [subjecta] in which the heavenly things are.
[4] But let this also be illustrated by an example from the Word. We read in David:
The voice of Jehovah is upon the waters; the God of glory maketh it to thunder; Jehovah is upon the great waters. The voice of Jehovah breaketh the cedars; yea, Jehovah breaketh in pieces the cedars of Lebanon. He maketh them also to skip like a calf, Lebanon and Sirion like a son of unicorns. The voice of Jehovah cutteth out as a flame of fire. The voice of Jehovah maketh the wilderness to tremble; it maketh the wilderness of Kadesh to tremble. The voice of Jehovah maketh the hinds to be in travail, and layeth bare the forests; but in his temple everyone saith, Glory (Psalms 29:3-9).
He who is not aware that everything here, even as to every single word, is Divinely holy, may, if a merely natural man, say to himself, What is this - that Jehovah sitteth upon the waters, that by His voice He breaketh the cedars, maketh them skip like a calf, and Lebanon like a son of unicorns, and maketh the hinds to be in travail, and so on? For he knows not that in the spiritual sense the power of Divine truth, or of the Word, is described by these things.
[5] In this sense, the "voice of Jehovah," here called "thunder" means the Divine truth or Word in its power. The "great waters," upon which Jehovah sits, mean the truths of the Word. The "cedars," and "Lebanon," which He "breaks," and "breaks in pieces" mean the false things of the rational man. The "calf," and a "son of unicorns" mean the false things of the natural and of the sensuous man. The "flame of fire" means the affection of what is false. The "wilderness," and the "wilderness of Kadesh" mean the church in which there is not anything true and good. The "hinds" which the voice of Jehovah causes to be in travail, mean the nations who are in natural good. And the "forests" which He lays bare, mean the knowledges [scientiae et cognitiones] 1which the Word opens to them. Therefore these words follow: "In his temple everyone saith, Glory," which mean that there are Divine truths in each and every thing of the Word. For the "temple" signifies the Lord, and therefore the Word, and also heaven and the church; and "glory" signifies Divine truth. From all this it is evident that there is not a word in this passage that is not descriptive of the Divine power of the Word against falsities of every kind in natural men, and of the Divine power in reforming the nations.
Footnotes:
1. Note the careful distinction made by Swedenborg between those knowledges that are merely in the external memory, and those which a man has some real knowledge of by experience or in some other way, and which are therefore not mere matters of memory. The former he calls "memory-knowledges" (scientiae or scientifica); the latter simply "knowledges" (cognitiones). This distinction runs all through these works, and must not be lost sight of, the recognition of it being vital to the understanding of important doctrines. [Translator]
18. (iii.) Quod ex Sensu Spirituali sit, quod Verbum sit Divinitus inspiratum, et in omni voce Sanctum. --Dicitur in ecclesia quod Verbum sit sanctum, at hoc quia Jehovah Deus illud locutus est; sed quia sanctum ejus ex sola littera non apparet, ideo qui propterea de sanctitate ejus semel dubitat, deinde ille cum legit Verbum, per multa ibi se confirmat; cogitat enim tunc, Num hoc sanctum? Num hoc Divinum? Ne itaque talis cogitatio apud multos influat et postea invalescat, et per id conjunctio Domini cum ecclesia, in qua est Verbum, pereat, placuit Domino nunc sensum spiritualem revelare, ut sciatur ubinam illud sanctum in Verbo latet. Sed exempla hoc quoque illustrent. In Verbo nunc agitur de Aegypto, nunc de Aschure, nunc de Edomo, de Moabo, de filiis Ammonis, de Tyro et Zidone, de Gogo: qui non scit, quod per nomina illorum significentur res caeli et ecclesiae, in errorem abduci potest, quod Verbum multum de gentibus et populis agat, et modo parum de caelo et ecclesia; ita multum de terrestribus et parum de caelestibus: sed cum ille scit quid per illos seu per nomina illorum significatur, ab errore in veritatem potest venire. Similiter dum in Verbo videt, quod ibi toties nominentur horti, luci, silvae, tum arbores illorum ut olea, vitis, cedrus, populus, quercus; ut et quod toties agnus, ovis, hircus, vitulus, bos; et quoque montes, colles, valles, et ibi fontes, fluvii, aquae, et plura similia: ille, qui nihil scit de sensu spirituali Verbi, non potest aliter credere, quam quod solum illa sint quae intelliguntur; non scit enim quod per "hortum," "lucum" et "silvam" intelligantur sapientia, intelligentia et scientia; quod per "oleam," "vitem," "cedrum," "populum" et "quercum" intelligantur ecclesiae bonum et verum caeleste, spirituale, rationale, naturale et sensuale; quod per "agnum," "ovem," "hircum," "vitulum," "bovem," intelligantur innocentia, charitas, et affectio naturalis; quod per "montes," "colles," et "valles" intelligantur superiora, inferiora et infima ecclesiae; tum quod per "Aegyptum" significetur scientia, per "Aschurem" ratio, per "Edomum" naturale, per "Moabum" adulteratio boni, per "filios Ammonis" adulteratio veri, per "Tyrum et Zidonem" cognitiones veri et boni, per "Gogum" cultus externus absque interno: cum autem haec scit, tunc potest cogitare quod Verbum non agat nisi quam de caelestibus, et quod terrestria illa modo sint subjecta, in quibus illa sunt. Sed exemplum ex Verbo hoc etiam illustret. Legitur apud Davidem,
"Vox Jehovae super aquis, Deus gloriae tonare facit, Jehovah super aquis magnis: ... vox Jehovae frangens cedros, .. confringit Jehovah cedros Libani, et saltare facit eos sicut vitulum, Libanum et Schirionem sicut filium monocerotum: vox Jehovae incidens ut flamma ignis: vox Jehovae trepidare facit desertum, trepidare facit desertum Kadesh. Vox Jehovae parturire facit cervas, et denudat silvas; sed in templo Ipsius quivis dicit gloriam" (Psalms 29:3-9).
Qui non scit quod singula ibi quoad unamquamvis vocem Sancta Divina sint, ille potest, si mere naturalis est, secum dicere, Quid hoc, --quod Jehovah sedeat super aquis, quod per vocem suam frangat cedros, saltare faciat illos sicut vitulum, et Libanum sicut filium monocerotum, quod parturire faciat cervas et plura: nescit enim quod potentia Divini Veri seu Verbi per illa in sensu spirituali descripta sit. Nam in illo sensu, per "vocem Jehovae," quae ibi est tonitru, intelligitur Divinum Verum seu Verbum in sua potentia; per "aquas magnas," super quibus Jehovah sedet, intelliguntur vera ejus; per "cedros" et per "Libanum," quos frangit et confringit, intelliguntur falsa rationalis hominis; per "vitulum" et "filium monocerotum," falsa naturalis et sensualis hominis; per "flammam ignis," affectio falsi; per "desertum" et "desertum Kadesh," ecclesia ubi non aliquod verum et bonum; per "cervas," quas vox Jehovae parturire facit, intelliguntur gentes quae in bono naturali sunt; et per "silvas" quas denudat, intelliguntur scientiae et cognitiones, quas Verbum illis aperit: quare sequitur, "In templo Ipsius quivis dicit gloriam;" per quod intelligitur, quod in singulis Verbi sint Divina vera; "templum" enim significat Dominum, et inde Verbum, tum caelum et ecclesiam; et "gloria" significat Divinum Verum. Ex his patet quod nulla vox ibi sit, quae non Divinam potentiam Verbi contra falsa omnis generis apud naturales homines, ac Divinam potentiam reformandi gentes, describit.