62. 必须记住：对立物的概念完全不同于相关物的概念，因为对立物是指在内在事物之外并与内在事物相对立的事物。当一个事物完全不存在，与前者反向而行的另一个事物出现时，一种对立就产生了。如两个反向旋转的轮子，或相互对抗的两股水流。而相关物则属于众多不同元素按和谐一致的秩序所进行的排列，如女王胸饰中各种颜色的宝石，或为了赏心悦目而被编织成花环的各种颜色的花朵。因此，这些对立面，即善的与恶的，真的与假的，因而天堂与地狱，都有相关物，地狱的一切相关物都是天堂相关物的对立面。既然神通过祂所在的秩序直觉、看见并知道天堂的一切相关物，并由此直觉、看见并知道地狱的一切相关物（这从前面所述可推知），那么清楚可知，神在地狱如在天堂那样是全知的，在世人中同样是全知的。因此，神通过祂自己所在的良善与真理直觉、看见并知道世人的邪恶与虚假，这些良善与真理就其本质而言，就是祂自己。因为祂说：
我若升到天上，祢在那里；我若在阴间下榻，祢也在那里。（诗篇139:8）
还有：
他们虽然挖透阴间，我的手必取出他们来。（阿摩司书9:2）
62. 不過, 要記住, 感覺到相對事物是一回事, 而感覺到相關事物是另一回事。相對是置身於外而與內在事物的反對。相對, 先是完全停止像先前事物那樣, 接著出現另外某些事物反作用於先前的事物。就像一個齒輪對抗另一個齒輪, 一股水流逆著另一股水流。然而, 相關事物則是將眾多不同的元素按規則安排在一起, 讓它們可以和諧地共同工作。例如系在皇后胸前的束帶上鑲有不同顏色的寶石, 或者花環上五彩繽紛的花朵, 讓人賞心悅目。每一邊都包含彼此相關的事物:善的這邊包含著彼此相關的事物, 惡的那邊也是如此。理的這邊包含都會彼此相關的事物, 偽的那邊也是如此。彼此相關的事物在天國存在, 地獄也是這樣, 不過地獄中的彼此相關的事物與天國中彼此相關的事物則是完全相對。
現在, 因為上帝意識到,看見,知道天國中基於聖規(祂自己在這聖規之中)的所有彼此相關的事物; 結果祂意識到,看見,知道地獄中所有相對的相關事物, 這些可從我們上面所講的得出。因此很明顯, 正如上帝全知天國一樣, 祂全知地獄; 祂也完全知道世上的人。祂在善與理之中(善與理本質上就是祂), 由此祂意識到,看見,知道我們的惡與偽。正如聖言上所寫:"我若升到天上, 禰在那裡; 我若在陰間下榻, 禰也在那裡"(詩篇139:8)。別處還講:"他們雖然挖透陰間, 我的手必取出他們來"(阿摩司書9:2)。
62. Keep in mind, however, that it is one thing to sense things that are opposite and another to sense things that are related. Opposites are things that stand outside and against the things that are inside. Something opposite first arises where one thing completely stops being anything and something else then arises that tries to act against the first thing, like one gear that opposes another gear, or a current that goes against another current. Related things, however, have to do with the arrangement of many different elements into a design so that they work together in harmony - for example, the gems of different colors in the sash across a queens chest, or the multicolored flowers used in a garland to please the eye. Each side, then, contains things that are related to each other. The side of good contains things that are related to each other, and so does the side of evil; the side of truth contains things that are related to each other, and so does the side of falsity. Things related to each other exist in heaven and they exist in hell, but the things related to each other in hell are all opposite to the things related to each other in heaven.
Now, because God is aware of, sees, and knows all related things in heaven based on the divine design in which he himself is, and as a result he is aware of, sees, and knows all the opposing related things in hell, as follows from what was just said, therefore it is clear that God is just as omniscient in hell as he is in heaven. He also has full knowledge of people in the world. He is aware of, sees, and knows our evils and falsities from the goodness and truth that he is in and that are essentially him. As the Word says, "If I ascend into the heavens, you are there. If I lie down in hell, behold, you are there" (Psalms 139:8). Elsewhere it says, "If they dig through into hell, from there my hand will take them" (Amos 9:2).
62. It must be understood that there is a difference between perceiving opposites and contrasts. Opposites are outside and contrary to what is inside. An opposite comes about when one thing totally ceases to exist, and another arises which acts in the contrary direction to the former, like one wheel rotating in the contrary direction to another, or two streams flowing in opposite directions. Contrasts, however, are concerned with the arrangement of numerous and complex elements into such an order that they agree and harmonise, such as precious stones of different colours in a sash worn on a queen's breast, or flowers of various colours arranged in a garland to make a pretty sight. Contrasts therefore exist in both opposites, in both good and evil, and truth and falsity, heaven as well as hell. But the things that are contrasting in hell are all the opposites of those in heaven. Now since God perceives and sees and thus knows everything contrasting in heaven as a result of the order in which He is present, and also as a result perceives, sees and knows all the opposite contrasts in hell, as follows from what was said above, it is plain that God is omniscient in hell just as He is in heaven, and equally among men on earth. Thus God perceives, sees and knows men's evils and falsities by the good and truth in which He Himself is, and which in their essence are God. For He says:
If I go up into the heavens, there you are; if I cast myself down in hell, behold, you are there, Psalms 139:8.
and elsewhere:
If they dig down into hell, from there my hand will rescue them. .
62. It must be remembered that the perception of opposites is different from the perception of relatives; for opposites are things without, and are opposed to things within. An opposite has its beginning where one thing wholly ceases to be anything, and another then arises with an effort to act against the former, as when a wheel acts against another wheel, or a current against another current. But relatives pertain to the arrangement of many and various parts in an order that is concordant and harmonious, like precious stones of various colors in the stomacher of a queen, or like flowers of different colors arranged in a garland to give pleasure to the sight. Therefore in both of these opposites there are relatives, that is, in what is good as well as in what is evil, in what is true as well as in what is false, thus both in heaven and in hell, all the relatives in hell being the opposites of the relatives in heaven. Since, then, from the order in which He is, God perceives and sees and is cognizant of all things relative in heaven, and thereby perceives, sees, and is cognizant of all the opposite relatives in hell (as follows from what has been said), it is clear that God is omniscient in hell as well as in heaven, and in like manner with men in the world; thus that He perceives, sees, and is cognizant of their evils and falsities from the good and truth in which He Himself is, and which in their essence are Himself; for we read:
If I ascend up into heaven, Thou art there; if I make my bed in hell, behold Thou art there (Psalms 139:8);
and again:
Though they dig into hell, thence shall My hand take them (Amos 9:2).
62. It should be known that the perception of opposites differs from the perception of relatives, for opposites are without and are contrary to things that are within. An opposite arises when one thing ceases to manifest its existence and another becomes active whose motive energy is directed against it, like a wheel revolving against a wheel, and a stream flowing against a stream. Relatives, however, in their number and variety are so disposed as to fit together and harmonize, like precious stones of diverse colors in a queen's necklace, or like many-colored flowers arranged in a garden to please the eye. There are therefore relatives in every opposite, in good as well as in evil, in truth as well as in falsity, and thus in heaven as well as in hell; but relatives in hell are opposites to their relatives in heaven. Now, since God perceives, sees, and consequently knows all the relatives in heaven from the order in which He is, and since He therefore perceives, sees, and knows all the relatives that are their opposites in hell, which follows from what has been said above, it is evident that God is omniscient in hell as well as in heaven, and likewise with men in the world. It is evident also that He perceives, sees, and knows their evils and falsities from the good and truth in which He Himself is, and which, in their essence, are Himself for He says:
"If I ascend up into heaven, Thou art there; if I make my bed in hell, behold Thou art there" Psalms 139:8;
and in another place:
"Though they dig into hell, thence shall My hand take them" Amos 9:2.
62. Tenendum est, quod perceptio oppositorum alia sit quam perceptio relativorum; opposita enim sunt quae extra sunt, et contra illa quae intra; oppositum enim exoritur, dum unum prorsus desinit esse aliquid, et alterum tunc exsurgit cum conatu agendi contra prius illud, sicut rota quae agit contra rotam, et flumen contra flumen: Relativa autem sunt dispositionis plurium et multiplicium in ordinem ut conveniant et concordent, sicut lapides pretiosi diversorum colorum in fascia super pectore Reginae, aut sicut flores diversicolores in serto ad procurandum amoenitatem visus; sunt ergo relativa in utroque opposito, tam in bono quam in malo, et tam in vero quam in falso, ita tam in coelo quam in Inferno, sed relativa in inferno sunt omnia opposita relativis in coelo: Nunc quia Deus percipit et videt, et inde cognoscit omnia relativa in Coelo ex Ordine in quo Ipse est, et inde percipit, videt et cognoscit omnia opposita relativa in Inferno, ut ex supradictis sequitur, patet, quod Deus omniscius sit in Inferno sicut in coelo, similiter apud homines in Mundo; ita quod percipiat, videat et cognoscat illorum mala et falsa ex bono et vero, in quibus Ipse est, et quae in sua essentia sunt Ipse: dicit enim, Si ascendero in Coelos, ibi Tu, si sternam me in Inferno, ecce ibi Tu, Psalm 139:8. Et alibi, "Si perfoderint in Infernum, inde manus mea recipiet eos," Amos 9:2-3.