373# “骑在马上的，手里拿着天平”表示在教会的那种状态下，对源于圣言的真理的评估。这从“骑在马上的”和“手里拿着天平”的含义清楚可知：“骑在马上的”是指圣言(参看AE 355a,c, 356, 365a节)；“手里拿着天平”是指对源于圣言的真理的评估。圣言提到的一切度量和重量都表示对在良善方面和真理方面所论述的事物的评估，相连的数字决定了在其质和量方面的评估；如此处“小麦一升卖一德纳，大麦三升卖一德纳”，稍后我们会解释它们。代表性教会有许多度量单位，如俄梅珥、贺梅珥、伊法、罢特、欣(对此，参看《属天的奥秘》，10262节)；此外还有天平和秤，它们用来称重和衡量，这些尤表在真理方面对任何事物的评估。由于这个原因，秤的法码都是石头，或用石头做的，因为在圣言中，“石头”表示真理。法码是石头，或用石头做的，这一点从利未记19:36; 申命记25:13; 撒母耳记下14:26; 以赛亚书34:11; 撒迦利亚书4:10明显看出来。在圣言中，“石头”表示真理(参看《属天的奥秘》，643, 3720, 6426, 8609, 10376节)。所以此处“骑在黑马上的，手里拿着天平”表示对源于圣言的真理的评估。
前面说明，“坐在马(白马、红马、黑马和灰白马)上的”表示圣言，“马”照其颜色而表示对圣言的理解：“红马”表示在良善方面被毁的对圣言的理解，“黑马”表示在真理方面被毁的对圣言的理解。但由于很难理解“坐在马上的”表示圣言，马由于红和黑而表示在良善方面和真理方面被毁的对圣言的理解，所以要解释一下这是怎么回事。圣言本身是神性真理，而对它的理解取决于读它的那个人的状态。一个未处于良善的人在其中感知不到良善的任何东西，一个未处于真理的人在其中看不到真理的任何东西；因此，其原因不在于圣言，而是在于读圣言的那个人。这清楚表明“坐在马上的”表示圣言，尽管马本身表示在良善方面和真理方面被毁的对圣言的理解。“坐在白马上的”表示圣言，这一点明显出现在启示录，在那里，经上说：
坐在那马上的，名称为神的圣言。(启示录19:13)
“天平”或“秤”表示评估，也表示通过真理实现的公正的安排，这一点明显可见于但以理书：
当巴比伦王伯沙撒用属于耶路撒冷圣殿的金银器皿饮酒时，在他面前有文字出现在墙上，即弥尼，弥尼，提客勒，乌法珥新，就是数算，数算，称量，分裂。这些话的讲解是这样：弥尼，就是神已经数算你的国，使它终止；提客勒，就是你被称在天平里，显出亏欠；毗勒斯，就是你的国分裂，归与玛代人和波斯人。(但以理书5:5, 25–28)
这段历史在内义上描述了对良善和真理的亵渎，这由“巴比伦”来表示，因为伯沙撒是巴比伦王，“王”在圣言中与他掌权的民族或国家本身所表相同。“他用属于耶路撒冷圣殿的金银器皿饮酒，同时又赞美金、银、铜、铁、木、石所造的神”(但以理书5:3–4)表示对教会的良善和真理的亵渎。“属于耶路撒冷圣殿的金银器皿”表示天堂和教会的良善和真理，“金”表示良善，“银”表示真理；“赞美金、银、铜、铁、木、石所造的神”表示各种偶像崇拜，因而表示没有任何内在的外在敬拜，就是诸如存在于巴比伦所表示的那些人中间的那种。这些人中间根本没有教会，因为他们里面没有丝毫教会的良善和真理，这一点由天上来的文字来表示；因为“数算，数算”表示在良善方面和真理方面的探查；“被称在天平里”表示照着它们的品质来评估，并判断；“分裂”表示从教会的良善和真理中驱散，逐出和分离；“国”表示教会；由此清楚可知，“被称在天平里”表示照着它们的品质来评估。“分裂”表示从良善和真理中驱散、逐出和分离(参看《属天的奥秘》，4424, 6360, 6361, 9093节)。“国”表示教会，因为主的国在教会所在之地；因此，那些属于教会的人被称为“天国之子”(马太福音8:12; 13:38)。
以赛亚书：
谁曾用手心量诸水，用手虎口测诸天，用(三指的)升斗盛大地的尘土，用秤称大山，用天平称小山呢？(以赛亚书40:12)
这些测量描述了照着良善和真理的品质而对天堂和教会里的一切事物的公正安排和评估。此处的量器是“手心”、“手虎口”、“(三指的)升斗”、“秤”和“天平”；“诸水”表示真理；“诸天”表示内层或属灵的真理和良善，包括天堂的和教会的；“大山”表示爱之良善，“小山”表示仁之良善；“称”表示照着它们的品质来评估和安排。若不凭借对应的知识，没有人能看到，这就是这些话的含义。
由于在圣言中，度量表示对良善和真理的公正评估和探查，所以经上吩咐，度量要公正，不可欺诈。摩西五经：
你们在审判，在尺、秤、升、斗上不可行不公道的事。你们要用公正的天平、公正的石头或法码、公正的伊法和公正的欣。(利未记19:35–36)
因此，公正在表示照着人们里面良善和真理的品质而对他们的评估和探查之处，在圣言的各个地方都由各种称和天平，以及“伊法”、“俄梅珥”、“贺梅珥”、“海”(seas)、“欣”来表达(如约伯记6:2; 31:6)；不公正由“诡诈和骗人的天平”(如何西阿书12:7; 阿摩司书8:5; 弥迦书6:11)来表达。
373. And he that sat thereon had a balance in his hand. That this signifies the estimation of truth from the Word in that state of the church, is clear from the signification of him that sat on the horse, as denoting the Word (see above, n. 643, 3720, 6426, 8609, 10376. Here, therefore, by the balance in the hand of him that sat on the black horse, is signified the estimation of truth from the Word.
[2] That he who sat upon the horses, not only upon the white horse, but upon the red, the black, and the pale horses, signifies, the Word, and by the horses, according to their colours, is signified the understanding thereof - by the red horse the understanding of the Word destroyed as to good, and by the black horse the understanding of the Word destroyed as to truth has been shown above. But because it cannot easily be comprehended that he who sat on the horses signifies the Word, in consequence of the red and the black horses signifying the understanding of the Word destroyed as to good and as to truth, therefore it shall be explained how the case is. The Word in itself is the Divine truth itself, but the understanding thereof is according to the state of the man who reads it; the man who is not in good perceives nothing of the good therein, and the man who is not in truths sees nothing of the truth therein; the reason of this, therefore, is not in the Word, but in him who reads it. Hence it is evident that he who sat on the horses still signifies the Word, although the horses themselves signify the understanding of the Word destroyed as to good and as to truth. That he who sat upon the white horse signifies the Word, plainly appears in the Apocalypse (19:13), where it is said:
"The name of him who sat upon that horse is called the Word of God."
[3] That by a balance or scales is signified estimation, and also just arrangement, which is effected by truths, is clear in Daniel:
The writing appeared upon the wall before Belshazzar the king of Babylon when he was drinking out of the vessels of gold and silver belonging to the temple of Jerusalem, "Mene, Mene, Tekel, Upharsin," that is, numbered, numbered, weighed, divided. "This is the interpretation of these words: Mene; God hath numbered thy kingdom, and finished it. Tekel; Thou art weighed in the balance, and art found wanting. Upharsin; the kingdom is divided, and given to the Mede and Persian" (5:5, 25-28).
By this matter of history, in the internal sense, is described the profanation of good and truth, which is signified by Babylon; for Belshazzar was king in Babylon, and by a king in the Word is signified the same as by the nation or kingdom itself over which he reigns. The profanation of the good and truth of the church is signified by his drinking out of the vessels of gold and silver belonging to the temple of Jerusalem, and at the same time praising the gods of gold, silver, brass, iron, wood, and stone (as mentioned in verse 4). By the golden and silver vessels of the temple of Jerusalem the good and truth of heaven and the church are signified; by gold good, and by silver truth; and by praising the gods of gold, silver, brass, iron, wood, and stone, is signified idolatrous worship of every kind, thus external worship without any internal, such as exists with those who are understood by Babylon. That there is no church at all with such persons, because there is nothing of the good and nothing of the truth of the church in them, is signified by the writing from heaven; for by, numbered, numbered, is signified exploration as to good and truth; and by being weighed in the balance, is signified, estimation according to their quality, and judgment; and by being divided, is signified dispersion, extermination, and separation from the good and truth of the church; and by kingdom is signified the church; hence it is evident, that by being weighed in the scale or balance, is signified estimation according to quality thereof. (That to divide signifies to disperse, to exterminate, and to separate from good and truth, may be seen, n. Matthew 8:12; 13:38).
[4] In Isaiah:
"Who hath measured the waters in the hollow of his hand, and measured the heavens with a span, and comprehended the dust of the earth in a tierce, and weighed the mountains in a scale, and the hills in balances?" (40:12).
By the measures here are described the just arrangement and estimation of all things in heaven and in the church, according to the quality of good and truth. The measures here are, the hollow of the hand, the span, the tierce, the scale, and balances; by waters are signified truths; by the heavens, interior or spiritual truths and goods; by the dust of the earth, exterior or natural truths and goods, both of heaven and the church; by mountains, the goods of love; by hills, the goods of charity; and by weighing them, to estimate and arrange according to their quality. That these things are signified by those words, no one can see except from the knowledge of correspondences.
[5] Because the just estimation and exploration of good and truth are signified in the Word by measures, therefore it was commanded that the measures should be just, and not fraudulent, in Moses:
"Ye shall not deal perversely in judgment, in meteyard, in weight, or in measure. Just balances, just stones, a just ephah, and a just hin shall ye have" (Leviticus 19:35, 36);
and therefore also justice, where there is meant thereby the estimation and exploration of men according to the quality of the good and truth with them, is everywhere in the Word expressed by scales, balances, and by ephahs, omers, homers, seas, hins (as in Job 6:2; 31:6); and injustice is expressed by scales and balances of fraud and deceit (as in Hosea 12:7; Amos 8:5; Micah 6:11).
373. And he that sat upon him had a balance in his hand, signifies the estimation of truth from the Word in that state of the church. This is evident from the signification of "he that sat upon the horse," as being the Word (See above, n. Arcana Coelestia 643 Arcana Coelestia 643[1-4], 3720, 6426, 8609, 10376.) Here, therefore, "a balance in the hand of him that sat upon the black horse" signifies the estimation of truth from the Word.
[2] It has been shown above that "he that sat upon the horses"-the white, the red, the black, and the pale horse-signifies the Word, and the "horses," according to their colors, signify the understanding of the Word, "the red horse" the understanding of the Word destroyed in respect to good, and "the black horse" the understanding of the Word destroyed in respect to truth. But as it is difficult to comprehend that "he that sat upon the horses" signifies the Word, in consequence of the red and the black horses signifying the understanding of the Word destroyed in respect to good, and in respect to truth, it shall be explained how it is. The Word in itself is Divine truth, but the understanding of it is according to the state of the man who reads it. A man who is not in good perceives nothing of the good in it, and a man who is not in truths sees nothing of the truth in it; the cause of this, therefore, is not in the Word, but in him who reads it. This makes clear that "he that sat upon the horses" signifies the Word, although the horses themselves signify the understanding of the Word destroyed in respect to good and in respect to truth. That "he that sat upon the white horse" signifies the Word is plainly evident in Revelation, where it is said:
The name of the one sitting upon that horse is called the Word of God (Revelation 19:13).
[3] That "a balance" or "scales" signify estimation, and also a just arrangement, which is effected by truths, is evident in Daniel:
A writing appeared upon the wall before Belshazzar the king of Babylon when he was drinking out of the vessels of gold and silver belonging to the temple of Jerusalem. Mene, Mene, Tekel, Perezin, that is, numbered, numbered, weighed, divided. This is the interpretation of these words: Mene, God hath numbered thy kingdom and brought it to an end. Tekel, Thou art weighed in the balance and art found wanting. Peres, Thy kingdom is divided and given to the Mede and the Persian (Daniel 5:25-28).
This history describes in the internal sense the profanation of good and truth, which is signified by "Babylon," for Belshazzar was king in Babylon, and a "king" in the Word signifies the same as the nation or kingdom itself over which he reigns. The profanation of the good and truth of the church is signified by "his drinking out of the vessels of gold and silver belonging to the temple at Jerusalem, and at the same time praising the gods of gold, silver, brass, iron, wood, and stone" (verses 3 and 4, 4). "The gold and silver vessels belonging to the temple at Jerusalem," signify the good and truth of heaven and the church, "gold" meaning good, and "silver" truth; and "praising the gods of gold, silver, brass, iron, wood, and stone," signifies idolatrous worship of every kind, thus external worship without any internal, such as is with those who are meant by Babylon. That there is no church at all with such, because there is nothing of the good and nothing of the truth of the church in them, is signified by the writing from heaven; for "numbered, numbered," signifies exploration in respect to good and in respect to truth; "weighed in the balance," signifies estimation in accordance with their quality, and judgment; "divided," signifies dispersion and expulsion from the good and truth of the church and separation therefrom; and "kingdom" signifies the church; from which it is clear that "weighed in the scale or balance," signifies estimation in accordance with their quality. (That "to divide" signifies to disperse, to expel, and to separate from good and truth, see Matthew 8:12; 13:38).
[4] In Isaiah:
Who hath measured the waters in the hollow of His hand, and meted out the heavens with a span, and embraced the dust of the earth in a measure [of three fingers]; and weighed the mountains in a balance, and the hills in scales? (Isaiah 40:12).
These measures describe the just arrangement and estimation of all things in heaven and in the church according to the quality of good and truth. The measures here are, "the hollow of the hand," "the span of the hand," "the measure [of three fingers]," "the balance" and "the scales:" "waters" signify truths; "the heavens" interior or spiritual truths and goods; "the dust of the earth" exterior or natural truths and goods, both of heaven and of the church; "mountains" the goods of love; "hills" the goods of charity; and "to weigh" means to estimate and arrange in accordance with their quality. That such is the signification of these words, no one can see except from a knowledge of correspondences.
[5] As a just estimation and exploration of good and truth are signified in the Word by "measures," it was commanded that the measures should be just, with no fraud about them. In Moses:
Ye shall not do perversity in judgment, in measure, in weight, or in dimension. Just balances, just stones, a just ephah, and a just hin shall ye have (Leviticus 19:35-36).
So justice, where it means the estimation and exploration of men in accordance with the quality of good and truth in them, is everywhere in the Word expressed by scales and balances of various kinds, and by "ephahs," "omers," "homers," "seas," "hins" (as in Job 6:2; 31:6); and injustice is expressed by "scales and balances of fraud and deceit" (as in Hosea 12:7; Amos 8:5; Micah 6:11).
373. "Et sedens super illo habens stateram in manu sua." - Quod significet aestimationem veri ex Verbo in illo statu ecclesiae, constat ex significatione "sedentis super equo", quod sit Verbum (ut supra, n. 355 (a, c), 356, 365(a)); et ex significatione "staterae in manu", quod sit aestimatio veri inde; omnes enim mensurae et ponderationes, quae memorantur in Verbo, significant aestimationem rei de qua agitur quoad bonum et quoad verum; numeri adjuncti determinant aestimationem quoad ejus quale et quantum, ut hic "choenix tritici denario et tres choenices hordei denario", de quibus sequitur. Mensurae in ecclesia repraesentativa erant plures, sicut omer, chomer, ephah, bathus, hin (de quibus videatur in Arcanis Caelestibus, n. 10262); et praeterea erant staterae, lances seu librae, per quas fiebant trutinationes et ponderationes, et per has in specie significantur aestimationes rei quoad verum; quare etiam pondera lancium erant lapides seu ex lapide, per "lapides" enim in Verbo significantur vera. Quod pondera fuerint lapides seu ex lapide, constat ex Leviticus 19:36; Deuteronomius 25:13; 2 Samuelis 14:26; Esaias 34:11; Sacharia 4:10.
(Quod "lapides" in Verbo significent vera, videatur n. 643, 3720, 6426, 8609, 10376.) Quapropter hic per "stateram in manu sedentis super equo nigro" significatur aestimatio veri ex Verbo.
[2] Quod "sedens super equis", tam "super equo albo", quam "super rufo", "nigro" et "pallido", significet Verbum, et per "equos" secundum colores eorum intellectus ejus, per "equum rufum" intellectus Verbi deperditus quoad bonum, et per "equum nigrum" intellectus Verbi deperditus quoad verum, supra ostensum est: sed quia aegre capi potest quod "sedens super equis" significet Verbum, quia per "equos rufum et nigrum" significatur intellectus Verbi deperditus quoad bonum et quoad verum, quare dicetur quomodo cum hoc se habet:Verbum in se est ipsum Divinum Verum, sed intellectus ejus est secundum statum hominis qui legit. Homo qui non in bono est, nihil boni ibi appercipit; et homo qui non in veris est nihil veri ibi videt; quare causa non est in Verbo sed in legente illud. Inde patet quod usque "sedens super equis significet Verbum, tametsi "equi" significant intellectum Verbi deperditum quoad bonum et quoad verum.
Quod "sedens super equo albo" significet Verbum, constat manifeste in Apocalypsi, ubi dicitur,
Vocatur nomen sedentis super equo illo "Verbum Dei" (cap. 19:13).
[3] Quod per "stateram" seu "lances" significetur aestimatio, et quoque justa ordinatio, quae fit per vera, constat apud Danielem,
Apparuit scriptura in pariete coram Belschazare rege Babelis, cum biberat ex vasis auri et argenti Templi Hierosolymitani, "Mene Mene, Thekel, et Perezin", hoc est, Numeratus Numeratus, Appensus, Divisus. "Haec interpretatio illorum verborum est: Mene, numeravit Deus regnum tuum et finivit illud; Thekel, appensus es in trutina et deprehensus deficiens; Perez, divisum est regnum tuum, et datum Medo et Persae" (5:25-28):
describitur per hoc historicum in sensu interno profanatio boni et veri, quae significatur per "Babel"; Belschazar enim erat rex in Babele, et per "regem" in Verbo simile Significatur quod per ipsam gentem aut per ipsum regnum cui praeest: profanatio boni et veri ecclesiae significatur per quod "biberit ex vasis auri et argenti Templi Hierosolymitani, et simul laudaverit deos auri, argenti, aeris, ferri, ligni et lapidis" (vers. [3,] 4 ibi); per "vasa Templi Hierosolymitani aurea et argentea" significatur bonum et verum caeli et ecclesiae, per "aurum" bonum, et per "argentum" verum; et per "laudare deos auri, argenti, aeris, ferri, ligni et lapidis", significatur cultus idololatricus omnis generis, ita cultus externus absque ullo interno, qualis est apud illos qui intelliguntur per "Babelem": quod nulla prorsus ecclesia apud illos sit, quia nihil boni et nihil veri ecclesiae ibi est, significatur per scripturam e caelo; nam per "numeratus numeratus" significatur exploratio quoad bonum et quoad verum; per "appensus in trutina" significatur aestimatio secundum quale eorum ac judicium; et per "divisus significatur dissipatio, exterminatio, et separatio a bono et vero ecclesiae; et per "regnum" significatur ecclesia; inde patet, quod (per) "appendi in trutina" seu "statera" significetur aestimatio secundum quale ejus; (quod "dividare" significet dissipare, exterminare, et separare a bono et vero, videatur n. 4424, 6360, 6361, 9093); quod regnum sit ecclesia, est quia regnum Domini est ubi ecclesia; quapropter illi qui ab ecclesia sunt, vocantur
"Filii regni" (Matthaeus 8:12; 13:38).
[4] Apud Esaiam,
"Quis mensus est pugillo suo aquas, et caelos spithama exaequavit, complexusque est in trientali pulverem terrae, et appendit in libramontes, et colles in lancibus?" (40:12):
describitur per "mensuras" hic justa ordinatio et aestimatio omnium in caelo et in ecclesia secundum quale boni et veri; mensurae hic sunt "pugillus", "spithama", "triental", "libra" et "lances": per "aquas" significantur vera, per "caelos" interiora seu spiritualia vera et bona, per "pulverem terrae" exteriora seu naturalia vera et bona, utraque caeli et ecclesiae; per "montes" bona amoris, per "colles" bona charitatis, et per "appendere" aestimare et ordinare secundum quale eorum: quod haec significentur per illa verba, nemo videre potest nisi ex scientia correspondentiarum.
[5] Quoniam justa aestimatio et exploratio boni et veri significatur per "mensuras" in Verbo, ideo praeceptum est ut mensurae essent justae, et non aliqua fraus circa illas, apud Mosen,
"Non facietis perversitatem in judicio, in mensura, in pondere, et indimensione; librae justae, lapides justi, ephah justa, et hin justus, erunt vobis" (Leviticus 19:35, 36):
et quoque ideo justitia, ubi per illam intelligitur aestimatio et exploratio hominum secundum quale boni et veri apud illos, passim in Verbo exprimitur per "lances", "stateras, "libras", "trutinas", et per "ephas", "omeres", "chomeres", "seas", "hines" (Ut apud Hiobum, cap. 6:2; 31:6); ac injustitia per "libras et lances fraudis et doli" (Ut Hoschea 12:8 [B.A. 7); Amos 8:5; Micham 6:11).