2592# 曾经有一位在过去被认为是最有智慧的人来访，他在学术界颇负盛名。我们讨论了各种话题，因为我知道他很有智慧，我们的谈话涉及了智慧、聪明、秩序、圣经，最后是主。
关于智慧，他认为只有生活的智慧才是真正的智慧，智慧不能用于其它事物。关于聪明，他说它源于智慧。关于秩序，他说秩序来自至高的神，生活在这个秩序中就是拥有智慧和聪明。
当我给他读一些先知书的内容时，他非常喜悦，尤其是因为每个名字和每个词都有深层含义。他对当今学者不喜欢这种研究感到非常惊讶。我清楚地感觉到他的思想和心灵是开放的，而在场的一些基督徒则是封闭的。这些基督徒对他怀有嫉妒，不相信圣经有如此深意。
事实上，当我继续读圣经时，他说他不能继续在场，因为他感受到的神圣超出了他所能承受的，他内心受到强烈的触动。相反，基督徒们大声说他们可以在场，因为他们的内心是封闭的，神圣之物不会影响他们。
最后，我们谈到了主。我说主作为人而生，但由神所孕育，他脱去人性并披上神性，他是统治宇宙的那一位。对此他回答说，他知道关于主的更多事情，并以他自己的方式理解，如果不是这样，人类就不可能得救。
同时，一些邪恶的基督徒针对他散布各种丑闻，但他并不在意。他说这并不奇怪，因为这些人在世时对这些事物的理解就不当，在这些事情被澄清之前，他们无法接受那些能证实的事，就像那些无知的人一样。
要知道，这是一个外邦人。
2592、曾有一个灵人（可能是西塞罗）与我同在，他曾是他那个时代的智者之一，因此在学术界非常有名。我和他谈论了各种话题，并且我知道他是一个智者，于是就和他谈论智慧、聪明、秩序、圣言，最后谈到主。关于智慧，他说，除了与生活有关的智慧外，再没有其它智慧；智慧不能论及其它任何东西。关于聪明，他说，聪明来自智慧。关于秩序，他说，秩序来自至高的神，活在秩序中就是智慧和聪明。
关于圣言，当我向他大声朗读预言部分的内容时，他感到非常快乐，尤其因以下事实而快乐：每个名字和每个词语都表示内层事物。他听说现代学者对这种研究不感兴趣，感到大为震惊。我清楚感觉到他的思维或心智的内层已经打开；但同时，在场的一些基督徒的内层却已关闭。这些基督徒对他充满嫉妒和恶意，也不相信圣言具有这种性质。事实上，当我继续读圣言时，他说，他不能呆在那里，因为他感觉圣言对他来说太神圣了，以致他无法承受，圣言竟如此深深地打动他。而另一方面，基督徒却大声说，他们能呆在那里。这是因为他们的内层已经关闭，因此神圣事物丝毫没有触动他们的内心。
最后，我向他谈到主，祂虽生而为人，却从神成孕；祂脱去人身或人性，披上神性；掌管整个宇宙的，正是祂。对此，他回答说，他知道关于主的许多事，并以自己的方式认识到，若要人类得救，就只能这样做。在此期间，一些邪恶的基督徒各种发难，但他毫不在意。他说，他们这样做并不奇怪，因为他们活在肉身时就对这些事吸收了可憎的观念，除非这些观念被驱散，否则他们就不能像那些无知的人一样吸收确认性的事物，也就是支持真理的观念。这个人就是一个外邦人或非基督徒。
Potts(1905-1910) 2592
2592. There was present with me a certain person* who was formerly among the more wise, and was thereby well known in the learned world. I conversed with him on various subjects, and as I knew that he had been a wise man, I spoke with him concerning wisdom, intelligence, order, the Word, and finally concerning the Lord. Concerning wisdom he said that there is no other wisdom than that which is of life, and that wisdom can be predicated of nothing else. Concerning intelligence he said that it was from wisdom. Concerning order he said that it is from the Supreme God, and that to live in that order is to be wise and intelligent. [2] As regards the Word, when I read to him something from the prophecies, he was very greatly delighted, especially from the fact that each of the names and each of the words signified interior things, wondering greatly that the learned of this day are not delighted with such a study. I plainly perceived that the interiors of his thought or mind had been opened, and at the same time that those of certain Christians who were present had been closed; for ill will against him prevailed with them, and also unbelief that the Word is of this nature. Nay, when I went on reading the Word he said that he could not be present, because he perceived it to be too holy for him to endure, so interiorly was he affected. The Christians on the other hand said aloud that they could be present; and this was because their interiors had been closed, and therefore the holy things did not affect them. [3] At length I talked with him about the Lord; that He was born a man, but was conceived of God; that He had put off the human and had put on the Divine; and that it is He who governs the universe. To this he made answer that he knew many things about the Lord, and had perceived in his own way that it could not have been done otherwise if the human race was to be saved. Meantime certain wicked Christians injected various difficulties, for which he did not care, saying that it was not surprising, because they had become imbued in the life of the body with unbecoming ideas respecting these things, and that until such ideas were dispersed they could not admit things confirmatory, as could those who are ignorant. This man was a Gentile. * Probably Cicero; see Heaven and Hell, n. 322. [REVISER.]
Elliott(1983-1999) 2592
2592. Present with me there was a certain person who in the past had been one of those with more wisdom than others and was for that reason well-known in the learned world. I spoke to him on various subjects.a Knowing that he was a wise man I talked to him about wisdom, about intelligence, about order, about the Word, and finally about the Lord. Of wisdom he said that no other wisdom existed except that which had to do with life and that wisdom could not have reference to anything else. Of intelligence he said it had its origin in wisdom. Of order he said that order had its origin in the supreme God and that living within that order was being wise and intelligent.
[2] As regards the Word, when I read to him something from the prophetical parts he was extremely delighted, above all with the fact that individual names and individual expressions meant things that were interior. He was utterly amazed that the learned nowadays take no delight in studying matters such as this. I perceived clearly that the interior parts of his thought or mind had been opened, and at the same time that those of certain Christians who were present had been closed, for with these Christians there reigned ill-will towards him and lack of belief that the Word was of such a nature. Indeed when I continued reading the Word he said that he could not remain because he perceived something more sacred than he could endure, being stirred inwardly by so much feeling. The Christians on the other hand said quite openly that they were able to remain; and the reason why they were able to do so was that their interiors had been closed and sacred things did not stir any such feelings within them.
[3] At length I spoke to him about the Lord, that He was born a man but conceived from God, that He cast off the human and put on the Divine, and that it is He who rules over all. To these points he replied that he knew many things about the Lord, and in his own way recognized that if the human race was to be saved it could not have been done in any other way. During this time certain bad Christians were introducing various objections, but to these he paid no attention, saying that it was not surprising that they did so, for during their lifetime they had absorbed obnoxious ideas regarding these matters and that unlike the ignorant they could not admit things of a confirmatory nature until these ideas had been dispersed. This person had been a gentile.
Latin(1748-1756) 2592
2592. Fuit apud me quidam qui olim inter sapientiores fuit, et quoque inde notus in orbe erudito, cum quo de variis locutus sum; et quia cognovi quod sapiens fuerat, sermo fuit cum illo de sapientia, de intelligentia, de ordine, de Verbo, et demum de Domino: de sapientia dixit, quod non alia sapientia detur quam quae est vitae, et quod de alia re sapientia praedicari nequeat: de intelligentia, quod illa sit inde: de ordine, quod ordo sit a supremo Deo, et quod vivere in illo ordine, sit sapiens et intelligens esse: [2] quod Verbum attinet, cum praelegerem illi aliquid ex Propheticis, delectatus est quam maxime, praecipue ex eo quod singula nomina et singulae voces significarent interiori miratus valde quod eruditi hodie non delectentur tali studio; percepi manifeste quod interiora ejus cogitationis seu mentis aperta essent, et tunc simul quibusdam Christianis qui aderant, clausa; regnabat enim apud hos invidia contra eum, et incredulitas quod Verbum esset tale; immo cum pergerem legere Verbum, dixit quod non adesse posset, quia sanctius perciperet quam ut possit sustinere, ita enim interius afficiebatur; contra autem Christiani dicebant aperta voce quod adesse possent, ex causa quia interiora iis clausa essent, et sancta eos non afficerent. [3] Tandem fuit sermo cum illo de Domino quod natus sit homo sed conceptus a Deo, et quod exuerit humanum et induerit Divinum, et quod Ille sit Qui universum regit; ad haec respondit quod plura sciat de Domino, et appercepit suo modo quod non aliter fieri potuisset salvaretur genus humanum; interea quidam Christiani mali infundebant varia scandala, sed illa non curabat, dicens quod non mirum sit, quia imbuerunt in vita corporis de illis non talia sicut decet, et quod antequam talia discussa fuerint, non admittere possent illa quae confirmant, sicut ii qui ignorant {1}. Hic fuerat gentilis. @1 ignorarunt.$