4692.“他们就因为他的梦和他的话，越发恨他”表由于真理的宣告而引发的还要更大的蔑视和憎恶，此处的真理涉及主的神性人身。这从“越发”、“恨”、“梦”和“话”的含义清楚可知：“越发”是指还要更大；“恨”是指蔑视和憎恶（4681节）；“梦”是指宣告（4682，4685节）；“话”是指真理。“话”之所以表示真理，是因为在天堂，每句话都来自主；因此，“话”在内义上表示真理，而“圣言”一般表示一切神性真理。
这个主题具体是这样：持有与仁分离之信的教会完全蔑视并憎恶所有真理当中最为至高无上的真理，即：主的人身是神性。属于古教会，并未将仁与信分离的所有人都相信宇宙之神是一个神性人，并且祂就是神性存在；故称祂为“耶和华”。他们从上古之人那里知道祂，还因为祂曾作为人向他们弟兄中的许多人显现。他们也知道，他们教会的所有仪式和外在做法都代表祂。但那些坚持与仁分离之信的人却无法与那些并未将仁与信分离的人共享这个信仰，因为他们不理解这人身如何会是神性，也不理解神性之爱如何能将它变成神性。事实上，凡他们不能以通过身体外在感官所得来的某种观念所理解的，他们都视之为一文不值，如同没有。与仁分离之信就是具有这种性质；事实上，对这些人来说，觉知的内在层级被关闭，因为能使一个流入另一个的居间之物并不存在。
诚然，接下来的犹太教会相信耶和华既是神，又是人，因为祂作为人向摩西和众先知显现；因此缘故，犹太人将向他们显现的每位天使都称为“耶和华”。然而，他们对祂的概念，和外邦人对他们神明的概念没什么两样，只是犹太人更偏爱耶和华神，因为祂能行神迹（4299节）；殊不知，这耶和华就是圣言中的主（2921，3035节），他们的一切仪式所代表的，正是祂的神性人身。他们对弥赛亚或基督没有其它概念，只是认为祂将是最伟大的先知，比摩西还伟大；最伟大的国王，大卫还伟大；祂将以惊人的神迹带领他们进入迦南地。至于祂的天国，他们根本一句话都不想听，因为除了世俗事物外，他们什么也不明白；事实上，他们就是与仁分离的人。
然而，就外在敬拜而言，基督教会的确将主的人身拜为神性，尤其在领受圣餐的时候，因为祂说过，那里的饼是祂的身体，酒是祂的宝血。但就其教义而言，他们并未将祂的人身当成神性，因为他们将神性性质与人身性质区分开了。他们之所以作出这种区分，是因为教会从仁转向信，最后转向与仁分离之信。由于他们不承认主的人身是神性，所以许多人绊倒了，并发自内心否认祂（4689节），祂自己则是神性存在，因为神性存在和神性显现为一，这也是主在约翰福音中明确教导的：
耶稣对腓力说，我与你们同在这样长久，你还不认识我吗？人看见了我，就是看见了父。我在父里面，父在我里面，你不信吗？你们当信我，我在父里面，父在我里面。（约翰福音14:9-11）
这样的教导在别处也出现过。因为神性显现就是从神性存在发出的神性本身，在形像上就是一个人；因为祂是天堂的全部，而天堂代表大人，这在前面（4687节）已阐述过，并在论述人里面一切事物与天堂的对应关系的各章末尾已说明。
主确实像别人那样出生，并从母亲那里得来一个虚弱的人身；但主将这人身完全抛弃了，以致祂不再是马利亚的儿子，将祂自己里面的人身变成神性，这就是祂得荣耀的意思。祂在变形像时，也向彼得、雅各和约翰显明，祂是一个神性人。
Potts(1905-1910) 4692
4692. And they added yet to hate him for his dreams, and for his words. That this signifies still greater contempt and aversion because of the preaching of truth - here concerning the Lord's Divine Human - is evident from the signification of "adding," as being more; from the signification of "hating," as being to despise and be averse to (n. 4681); from the signification of a "dream," as being preaching (n. 4682, 4685); and from the signification of "words," as being truths. That "words" denote truths is because every word in heaven is from the Lord; therefore "words" in the internal sense signify truths, and the "Word" in general signifies all Divine truth. [2] As regards the subject itself, this is the supreme truth of all which the church that has separated faith from charity especially despises, and to which it is averse, namely, that the Human of the Lord is Divine. All who were of the Ancient Church and did not separate charity from faith, believed that the God of the universe was a Divine Man, and that He was the Divine being; and hence they named Him "Jehovah." They knew this from the most ancient people, and also because He had appeared as a Man to some of their brethren. They also knew that all the rituals and externals of their church represented Him. But those who were of faith separate could not so believe, because they could not comprehend how the Human could be Divine, nor could they comprehend that the Divine love effected this; for whatever they did not comprehend from some idea received through the external senses of the body, they regarded as nothing. Faith separate from charity is attended with this, for with those who hold it the internal of perception is closed, as there is no intermediate through which there can be influx. [3] The Jewish Church which succeeded did indeed believe that Jehovah was Man and also God, because He had appeared as a man to Moses and the prophets, for which reason the Jews called every angel who appeared to them "Jehovah;" nevertheless they had no other idea of Him than the Gentiles had of their gods, to whom the Jews preferred Jehovah God because He could perform miracles (n. 4299), not knowing that Jehovah was "the Lord" in the Word (n. 2921, 3035), and that it was His Divine Human which all their rituals represented. Their only thought of the Messiah or Christ was that He would be the greatest prophet, greater than Moses; and the greatest king, greater than David, who would bring them with stupendous miracles into the land of Canaan. They did not wish to hear anything about His heavenly kingdom, because they apprehended nothing but worldly things, for they were separated from charity. [4] The Christian Church, however, in external worship does indeed adore the Lord's Human as Divine, especially in the Holy Supper, because He said that the bread therein was His body, and the wine His blood; but in their doctrine they make His Human not Divine, for they make a distinction between the Divine nature and the human nature. The reason of this also is that the church has turned away from charity to faith, and at last to faith separate. And because they do not acknowledge the Lord's Human to be Divine, many stumble and at heart deny Him (n. 4689). Nevertheless the truth is that the Lord's Divine Human is the Divine coming-forth from the Divine being, spoken of above (n. 4687), and that He is the Divine being, for the Divine being and the Divine coming-forth are one, as also the Lord plainly teaches in John:
Jesus said to Philip, Have I been so long time with you, and hast thou not known Me? He that hath seen Me hath seen the Father. Believest thou not that I am in the Father, and the Father in Me? Believe Me that I am in the Father, and the Father in Me (John 14:9-11); and also in other places. For the Divine coming-forth is the Divine Itself proceeding from the Divine being, and in image is a Man; because heaven, of which it is the all, represents a Grand Man, as was said above (n. 4687), and has been shown at the end of the chapters, in the correspondence of all things in man therewith. [5] The Lord was indeed born as is another man, and had an infirm human from the mother; but this human the Lord entirely cast out, so that He was no longer the son of Mary, and made the Human in Himself Divine, which is meant by His being glorified; and He also showed to Peter, James, and John, when He was transfigured, that He was a Divine Man.
Elliott(1983-1999) 4692
4692. 'And they hated him all the more for his dreams and for his words' means still greater contempt and aversion on account of that declaration of truth, namely concerning the Lord's Divine Human. This is clear from the meaning of 'adding' as making still greater; from the meaning of 'hating' as holding in contempt and turning away in aversion, dealt with above in 4681; from the meaning of 'a dream' as a declaration, also dealt with above, in 4682, 4685; and from the meaning of 'words' as truths. The reason 'words' means truths is that every word in heaven is received from the Lord, and therefore 'words' in the internal sense means truths, while 'the Word' in general means all Divine Truth.
[2] The subject in particular is that the Church which has separated faith from charity holds in utter contempt and turns away in utter aversion from the highest truth of all - the truth that the Lord's Human is Divine. All who belonged to the Ancient Church and did not separate charity from faith believed that the God of the whole world was a Divine Man, and that He was the Divine Being (Esse), which also was why they called Him Jehovah. They knew of Him as such from the most ancient people, and also because He had appeared to many of their brethren as Man. They also knew that all the ritual and external practices of their Church represented Him. But those who adhered to faith separated from charity were unable to share that belief of those who did not separate faith from charity because they could not grasp how the Human could ever be Divine, or that Divine love could make it such. For anything they did not grasp with some idea acquired through their bodily senses they considered to be worthless. This is what faith separated from charity is like; for with those people the internal degree of perception is closed because nothing intermediate exists to enable one to flow into the other.
[3] The Jewish Church which came next did in fact believe that Jehovah was Man as well as God, because He had appeared to Moses and the Prophets as a human being, on account of which they called every angel who appeared Jehovah. Yet their idea of Him was no different from ideas the gentiles had of their gods, though they preferred Jehovah God because He could work miracles, 4299. They were unaware of the fact that this Jehovah was the Lord in the Word, 2921, 3035, and that His Divine Human was represented in all their religious observances. They had no other idea of the Messiah or Christ than one who would be a very great prophet, greater than Moses, and a very great king, greater than David, who would lead them into the land of Canaan to the accompaniment of amazing miracles. Of His heavenly kingdom they did not wish to hear anything at all, for the reason that they grasped none but worldly ideas since they were people separated from charity.
[4] The Christian Church, it is true, does in its religious services adore the Lord's Human as one that is Divine. It does so in particular in the Holy Supper, because He has said that the bread there is His body, and the wine His blood. But they do not in their doctrine make His Human Divine, for they make a distinction between His Divine nature and His human nature. Also, they make this distinction because the Church has turned aside from charity to faith, and at length to faith separated from charity. And failing to acknowledge that the Lord's Human is Divine, many go wrong and in their heart deny Him, 4689. Yet the truth of the matter is that the Lord's Divine Human is the Divine Manifestation of the Divine Being, dealt with above in 4687, and that He Himself is the Divine Being; for Divine Being and Divine Manifestation make one, as the Lord also plainly teaches in John,
Jesus said to Philip, Have I been so long a time with you and you do not know Me? He who has seen Me has seen the Father. Do you not believe that I am in the Father, and the Father is in Me? Believe Me that I am in the Father and the Father in Me. John 14:9-11.
The same teaching occurs elsewhere. The Divine Manifestation is the Divine itself proceeding from the Divine Being and in image is Man, since heaven, of which He is its all, represents the Grand Man, as stated above in 4687 and shown at the ends of chapters where the correspondence with heaven of everything in the human being is dealt with. The Lord, it is true, was born as any human being is born, and received an infirm human from His mother; but the Lord cast out this human completely, to the point of His being no longer Mary's son, and made the Human within Himself Divine, which is what is meant by His being glorified. He also showed Peter, James, and John that He was a Divine Man, when He was transfigured.
Latin(1748-1756) 4692
4692. `Et addiderunt adhuc odisse eum super somnia et super verba ejus': quod significet contemptum et aversionem adhuc majorem propter praedicationem veri, hic nempe de Divino Humano Domini, constat ex significatione `addere' quod sit magis; ex significatione odi' quod sit contemnere et se avertere, de qua supra n. 4681; ex significatione `somnii' quod sit praedicatio, de qua etiam supra n. 4682, 4685; et ex significatione `verborum' quod sint vera; quod `verba' sint vera, est quia omne verbum in caelo est ex Domino, ideo `verba' in sensu interno significant vera, et `Verbum' in genere omne Divinum Verum. [2] Quod ipsam rem attinet, est supremum inter vera quod Ecclesia quae separavit fidem a charitate, praecipue contemnit et (o)a quo se avertit, nempe quod Humanum Domini sit Divinum; {1} omnes qui ab Antiqua Ecclesia fuerunt et non separaverunt {2} charitatem a fide, crediderunt quod Deus universi esset Divinus Homo, et quod Ipse esset Divinum Esse;inde etiam Jehovam Ipsum nominabant; sciebant hoc ex antiquissimis, tum quoque quia apparuerat pluribus fratrum eorum ut Homo; {3} sciebant etiam quod omnia ritualia et externa Ecclesiae eorum Ipsum repraesentarent; sed qui a fide separata fuerunt, non potuerunt id credere quia non potuerunt comprehendere quomodo Humanum posset esse Divinum, et quod amor Divinus hoc faceret, quicquid enim non comprehendebant ex aliqua idea capta per sensualia corporis externa, nihili esse putabant; fides separata a charitate hoc secum habet; nam clauditur apud illos internum perceptionis, quia non datur {4} aliquod intermedium per quod influxus. [3] Ecclesia Judaica quae successit, credidit quidem Jehovam esse Hominem et quoque Deum, quia apparuerat Mosi et prophetis sicut homo, quapropter {5} unumquemvis angelum qui apparuit, nominabant Jehovam; sed usque de Ipso non aliam ideam habuerunt quam gentiles de suis diis, quibus Jehovam Deum praeferebant quia miracula potuit facere, n. 4299; non scientes quod Jehovah esset Dominus in Verbo, n. 2921, 3035; et quod esset Divinum Humanum Ipsius quod omnia ritualia eorum repraesentabant; de Messia seu Christo non aliud cogitabant quam quod futurus maximus propheta, major Mose, et maximus rex, major Davide, qui introduceret eos in terram Canaanem cum stupendis miraculis; de regno Ipsius (x)caelesti nihil voluerunt audire, et hoc quia nihil aliud quam mundana capiebant {6}; erant enim separati a charitate. [4] Ecclesia vero Christiana quidem Humanum Domini ut Divinum adorat in externo cultu, imprimis in Sacra Cena, quia dixerat quod panis ibi esset corpus Ipsius, et vinum esset sanguis Ipsius; sed Humanum Ipsius non Divinum faciunt in doctrina, distinguunt enim inter naturam Divinam et naturam humanam; hoc etiam ex causa quia Ecclesia deflexit a charitate ad fidem et tandem ad fidem separatam; et quia Humanum Domini non Divinum agnoscunt, scandalizant se multi et corde Ipsum negant, n. 4689; cum tamen res ita se habet quod Divinum Humanum Domini sit Divinum Existens a Divino Esse, de quo supra n. 4687, et quod Ipse sit Divinum Esse, nam Divinum Esse et Divinum Existens unum sunt, sicut etiam Dominus manifeste docet apud Johannem, Dixit Jesus Philippo, Tantum tempus vobiscum sum, et non nosti Me? qui vidit Me vidit Patrem;... nonne credis, quod Ego in Patre et Pater in Me sit?... credite Mihi, quod Ego in Patre, et Pater in Me, xiv 9, 10, 11;
et (o)quoque alibi; Divinum enim Existens est ipsum Divinum procedens a Divino Esse, ac in imagine est Homo, quia caelum cujus est omne, repraesentat Maximum Hominem, ut supra n. 4687 dictum, et ad finem capitum ubi de correspondentia omnium quae apud hominem cum illo, ostensum. Dominus quidem natus est ut alius homo, et infirmum humanum (c)a matre habuit, sed Dominus hoc humanum prorsus expulit adeo ut amplius non filius Mariae esset, et Humanum in Se Divinum fecit, quod intelligitur per quod glorificatus sit; et quoque ostendit Petro, Jacobo et Johanni quod Divinus Homo esset, cum transformatus. @1 i quod porro hoc attinet$ @2 separabunt$ @3 i et$ @4 est$ @5 i etiam$ @6 ceperunt$