250.细心的读者会发现，圣言里面有些表述似乎成双成对，看上去像是重复相同的东西。如，兄弟与同伴，困苦与穷乏，旷野与荒场，空虚与混沌，仇敌与敌人，罪与罪孽，怒气与忿怒，国民（或民族）与百姓（或人民），欢喜与快乐，忧伤与哭泣，公义与公平，等等。这些看上去都是同义词，其实并不是。因为兄弟、困苦、旷野、空虚、仇敌、罪、怒气、国民（或民族）、欢喜、忧伤和公义等词论及良善，在反面意义上则论及邪恶。而同伴、穷乏、荒场、混沌、敌人、罪孽、忿怒、百姓（或人民）、快乐、哭泣和公平等词论及真理，在反面意义上则论及虚假。然而，在不知道这个秘密的读者看来，困苦与穷乏、旷野与荒场、空虚与混沌等，都是一回事。但它们不是一回事，而是联起来构成一体。圣言中的许多其它事物都是联起来的，如火与火焰、金与银、铜与铁、木与石、饼与水、饼与酒、紫色与细麻，等等。火、金、铜、木、饼和紫色论及良善；而火焰、银、铁、石、水、酒和细麻则论及真理。同样，当经上说人要“尽心尽性”爱神，或神要在人里面造“新心和新灵”时，“心”论及爱之良善，“性（即灵魂）或灵”论及信之真理。还有一些词因为既涉及良善，也涉及真理，故单独使用，没有附加的意思。不过，这些及许多其它事物只向天使和那些既拥有属世之义，也能接受属灵之义的人显明。
250. 細心的讀者會發現, 在聖言中有一些成對的表達, 看起來像是重複同一事物。例如, 弟兄與夥伴, 貧困與窮乏, 曠野與荒場, 空虛與混沌, 仇敵與敵人, 邪惡與罪孽, 生氣與發怒, 國民與百姓, 歡喜與快樂, 哀號與哭泣, 公義與公平, 等等。這些看起來都是同義詞, 事實並非如此。因為, 弟兄,貧困,曠野,空虛,仇敵,邪惡,生氣,國民,歡喜,哀號和公義等詞語是用於談論良善, 以及相反的意思:邪惡。而夥伴,窮乏,荒場,混沌,敵人,罪孽,發怒,百姓,快樂,哭泣和公平等詞語則用於談論真理, 以及相反的意思:偽謬。然而對未知其中奧秘的讀者來說, 貧困與窮乏,曠野與荒場,空虛與混沌等等, 是相同的一碼事。然而它們並非相同, 只不過因著結合而成為一。
聖言中許多表達是結合一起的, 像火與焰,金與銀,銅與鐵,木與石,餅與水,餅與酒,紫色與細麻, 等等。火,金,銅,木,餅和紫色用於談論良善; 而焰,銀,鐵,石,水,酒和細麻則用於談論真理。
類似的, 當說到人當"盡心盡性"愛上帝, 或者上帝要在人裡面造"新心和新靈"時, "心"用於談論與愛相關的良善, "性或靈"用於談論與信相關的真理。也有些詞, 本身沒有附加的意思, 因為它們與良善和真理都有關, 不過這些(以及其它許多事情)只對天人顯明, 以及對那些見到文字意義的同時能夠獲取其屬靈意義之人。
250. Readers who pay attention to it can see that the Word has two-part expressions whose elements seem to be repetitions of the same thing. For example, brother and friend, the poor and the needy, wasteland and desert, emptiness and void, enemy and adversary, sin and wickedness, anger and wrath, nations and peoples, joy and gladness, grief and weeping, justice and judgment, and so on. These seem like synonyms when in fact they are not. Brother, the poor, wasteland, [emptiness,] enemy, sin, anger, nations, joy, grief, and justice apply to goodness or, in an opposite sense, to evil. Friend, the needy, desert, void, adversary, wickedness, wrath, peoples, gladness, weeping, and judgment apply to truth or, in an opposite sense, to falsity. Yet it seems to readers who do not know this secret that the poor and the needy, wasteland and desert, emptiness and void, and so on, are the same thing. They are not, in fact, although they combine to form one thing.
In the Word there are also many things that are paired, such as fire and flame, gold and silver, bronze and iron, wood and stone, [bread and water,] bread and wine, purple and fine linen, and so on. Again this is because fire, gold, bronze, wood, bread, and purple apply to goodness, while flame, silver, iron, stone, water, wine, and fine linen apply to truth.
Something similar occurs when the Word says we have to love God with our whole heart and our whole soul, and that God is going to create in us a new heart and a new spirit. "Heart" applies to the goodness of our love, while "soul" and "spirit" apply to the truth of our faith.
There are also words that share in both goodness and truth. They are therefore stated alone without a connection to other terms.
These and many other features, though, stand out only to angels and to people who are aware of both the earthly meaning and the spiritual meaning at the same time.
250. Attentive readers may observe that there seem to be pairs of expressions in the Word which look like repetitions of the same thing. For instance, brother and companion, poor and needy, wilderness and solitude, void and emptiness, enemy and opponent, sin and iniquity, anger and wrath, nation and people, joy and gladness, grief and weeping, righteousness and judgment, etc. These appear to be synonyms, yet they are not; for brother, poor, wilderness, [void,] enemy, sin, anger, nation, joy, grief and righteousness are used in speaking of good, and, in the opposite sense, of evil. Companion, needy, solitude, emptiness, opponent, iniquity, wrath, people, gladness, weeping and judgment are used in speaking of truth, and, in the opposite sense, of falsity. Yet it looks to the reader, who does not know this secret, that poor and needy, wilderness and solitude, void and emptiness, etc., are one and the same; still they are not, but they are joined to make a single unit.
Many expressions in the Word are coupled, like fire and flame, gold and silver, bronze and iron, wood and stone, bread and wine 1 , purple and fine linen, etc. Fire, gold, bronze, wood, bread and purple are used in speaking of good; but flame, silver, iron, stone, water, wine and fine linen are used in speaking of truth. Likewise when it is said that one is to love God with all one's heart and with all one's soul, or that God would create in a person a new heart and a new spirit. The heart is used in speaking of the good of love, the soul or spirit of the truths of faith. There are also words which are used by themselves without other additions, because they relate to both good and truth, but these and many other things do not become evident except to angels, and to those who, while having the natural sense, are also able to receive the spiritual sense.
Footnotes:
1. It is possible that the phrase 'bread and water' has been omitted here before 'bread and wine'; cf. Arcana Caelestia 9323, 1.
250. Readers of the Word who pay attention to it can see that there are dual expressions in the Word that seem like repetitions of the same thing; as for example, brother and companion, poor and needy, waste and wilderness, void and emptiness, foe and enemy, sin and iniquity, anger and wrath, nation and people, joy and gladness, mourning and weeping, justice and judgment, and so on; which expressions seem to be synonymous, and yet they are not; for brother, poor, waste, void, foe, sin, anger, nation, joy, mourning, and justice, are predicated of good, and in the opposite sense of evil; while companion, needy, wilderness, emptiness, enemy, iniquity, wrath, people, gladness, weeping, and judgment, are predicated of truth, and in the opposite sense of falsity. Nevertheless to a reader who is ignorant of this arcanum, poor and needy, waste and wilderness, void and emptiness, and so forth, seem to be one, and yet they are not one, but they become one by conjunction. Many other things in the Word are joined together, as fire and flame, gold and silver, brass and iron, wood and stone, bread and water, bread and wine, purple and fine linen, and so on; because fire, gold, brass, wood, bread, and purple, are predicated of good; while flame, silver, iron, stone, water, wine, and fine linen, are predicated of truth. Likewise it is said that man should love God "with his whole heart, and his whole soul;" also that God will create in man "a new heart and a new spirit;" because "heart" is predicated of good of love, and "soul" and "spirit" of the truths of faith. There are also words which, because they involve in their meaning both good and truth, are used alone, no others being joined with them. But these and many other things are manifest only to the angels, and to those who are in the spiritual sense as well as in the natural sense.
250. Those who read the Word attentively cannot help noticing the use of double expressions which seem like repetitions of the same thing: as for instance, brother and companion, poor and needy, wilderness and desert, void and emptiness, foe and enemy, sin and iniquity, anger and wrath, nation and people, joy and gladness, mourning and weeping, justice and judgment, and so on. These appear to be synonymous expressions, when in fact they are not. For the words brother, poor, wilderness, [void], foe, sin, anger, nation, joy, mourning and justice are used with reference to good, and, in the opposite sense, to evil; while the words companion, needy, desert, emptiness, enemy, iniquity, wrath, people, gladness, weeping and judgment are used with reference to truth, and, in the opposite sense, to falsity. Yet it seems to the reader who is ignorant of the truth involved that poor and needy, wilderness and desert, void and emptiness and so on, are one and the same thing; whereas they are not so, but become one by conjunction.
In the Word also many other things are closely associated; as fire and flame, gold and silver, brass and iron, wood and stone, [bread and water], bread and wine, purple and fine linen, and so on. This is because fire, gold, brass, wood, bread and purple are used with reference to good, while flame, silver, iron, stone, water, wine and fine linen are used with reference to truth. In like manner it is said that men should love God with all the heart and with all the soul; and also that God will create in man a new heart and a new spirit, for heart is used with reference to the good of love, and soul and spirit with reference to the truths of faith. There are, moreover, some expressions which partake of both good and truth, and are used by themselves, without the addition of others; but these and many other things are evident only to the angels, and to those who, while they perceive the natural sense, understand also the spiritual sense.
250. Quod in Verbo sint binae Expressiones, quae apparent sicut Repetitiones ejusdem rei, a legentibus, qui ad id attendunt, potest videri, ut frater et socius, pauper et egenus, vastitas et solitudo, vacuitas et inanitas, hostis et inimicus, peccatum et iniquitas, ira et excandescentia, gens et populus, gaudium et laetitia, luctus et lachrymatio, justitia et judicium, etc; quae apparent sicut synonyma, cum tamen usque non sunt, nam frater, pauper, vastitas, hostis, 1 peccatum, ira, gens, gaudium, luctus, justitia, praedicantur de bono, et in opposito sensu de malo; at socius, egenus, solitudo, inanitas, inimicus, iniquitas, excandescentia, populus, laetitia, lachrymatio, judicium, praedicantur de vero, et in opposito sensu de falso; et tamen apparet legenti, qui hoc arcanum non novit, quod pauper et egenus, vastitas et solitudo, vacuitas et inanitas, etc, una res sint, et tamen non sunt, verum una res fiunt per conjunctionem. In Verbo etiam conjunguntur plura, ut ignis et flamma, aurum et argentum, aes et ferrum, lignum et lapis, [panis et aqua,] 2 panis et vinum, purpura et byssus, etc: quia ignis, aurum, aes, lignum, panis, purpura, praedicantur de bono, at flamma, argentum, ferrum, lapis, aqua, vinum et byssus, praedicantur de vero. Similiter quod dicatur, quod amaturi sint Deum ex toto corde et ex tota anima, tum quod Deus creaturus sit in homine novum cor et novum spiritum, cor enim praedicatur de bono amoris, ac anima et spiritus de veris fidei. Dantur etiam voces, quae quia de utroque tam bono quam vero participant, solitarie absque adjunctis aliis dicuntur; sed haec et plura alia non exstant nisi coram Angelis et coram illis, qui dum in Sensu naturali, etiam in Sensu spirituali, sunt.
Footnotes:
1. Nisi legeris vastitas, vacuitas, hostis, sic Worcester.
De Doctrina de Scriptura Sacra 84.