489# 启8:2.“我看见那站在神面前的七位天使”表示所有天堂与主更内层、更紧密地结合。这从“七位天使”和“站在神面前”的含义清楚可知：“七位天使”是指所有天堂，“七”表示所有人和所有事物(参看AE 257, 299节)，“天使”表示天堂(也可参看AE 90, 302, 307节)；“站在神面前”是指与主结合(对此，可参看AE 462, 477节)。下文会解释为何“那站在神面前的七位天使”表示所有天堂与主更内层、更紧密地结合。
489a.“有七枝号赐给他们”表示来自它们的流注，以及由此而来的状态变化和分离。这从“号”或“角”的含义清楚可知，“号”或“角”是指将要被揭示，和被清楚、明显揭示的神性真理(对此，参看AE 55, 262节)，在此是指经由众天堂从主而来的神性良善与真理的流注，因为接下来所论述的一切变化和分离都通过这流注实现。事实上，每次天使吹号，经上就描述一种变化，一次分离也实现了；因此，在下文，“吹号”表示流注。
前面(AE 413a, 418a, 419a, 426节)已经阐述并说明，状态的一切变化，以及恶人与善人、善人与恶人的分离发生在审判之前和审判期间，是通过由主那里从天堂而出的神性良善与真理的更强烈或更温和的内层流注实现的；还说明这流注发生的方式和它所产生的效果。这流注由“天使拿着盛满坛上的火的香炉，把它倒在地上”(启8:5)，然后由“天使吹号”来表示。由于这些事是由主通过众天堂完成的，所以主首先将众天堂与祂自己更内层、紧密地结合起来，否则天堂也会濒临危险，所以这种结合由“七位天使站在神面前”来表示，“站在神面前”表示与祂结合；当他们与祂更内层、紧密地结合时，那些没有属灵良善在里面的人就被分离；因为能结合的，只是属灵良善，而不是没有从属灵良善获得其本质和存在的任何外在或属世良善。
那些拥有某种程度的聪明之人可能会理解，当主通过进入天使的属灵良善，并由此进入恶人内层的一种强烈流注而将天使与祂自己更内层、紧密地结合起来时，恶人就与善人分离了。因为通过这种流注，只在外在伪装良善的恶人的内层就打开了；当他们的内层打开时，内心隐藏的邪恶和虚假就显明了。其原因在于，他们没有属灵良善；没有属灵良善的外在良善只是表面的良善，是假装和虚伪的。这良善具有这种品质，这一点并不明显，直到内层赤露敞开。属灵良善是由主通过真理和照之的生活在人里面形成的；而与内在属灵良善分离的外在良善是通过一种以自我和世界，或荣誉、利益和肉体享受为目的的道德生活形成的。如果只关注这些，那么神性真理就会被视为毫不重要，除非是获得名声的手段；这名声只以上述外在事物为目的。关于内在良善和外在良善在善人和恶人那里的性质，详情可参看《新耶路撒冷及其属天教义》(36–53节)。提前说明这些事，是为了理解下文。关于这个主题，也可参看在前面引用的地方所阐述和说明的(AE 413a, 418a, 419a, 426节)。
489. And I saw the seven angels who stood before God.- This signifies all the heavens more interiorly and more closely conjoined to the Lord, as is evident from the signification of the seven angels, as denoting all the heavens. For by seven are signified all (omnes) and all things (omnia), as may be seen above (n. 257,299); and that by angels are signified the heavens, see also above (n. 90, 302, 307); and from the signification of standing before God, as denoting to be conjoined to the Lord, concerning which see also above (n. 462, 477). The reason why the seven angels who stood before God signify that now all the heavens, were more interiorly and more closely conjoined to the Lord, will be explained in the following article.
[2] And to them were given seven trumpets.- That this signifies influx from them, and thence changes of state and separations, is evident from the signification of a trumpet, which denotes Divine Truth to be revealed, and revealed clearly and manifestly, concerning which see above (n. 55, 262). In the present case, the influx of Divine Good and Truth through the heavens from the Lord is signified, for by that influx all the changes and separations treated of in what follows were effected. For as often, therefore, as the angels sounded the trumpet, a change is described, and a separation effected; wherefore by sounding the trumpet, in what follows, is signified influx.
[3] That all changes of state and separations of the evil from the good, and vice versa, which took place before the judgment, and at the judgment, were effected by means of an interior influx of Divine Good and Truth from the Lord out of heaven, in a more powerful or more gentle degree, has been stated and shewn above (n. 413, 418:1, 419:1, 426), also the manner of it, and the effects arising from it. This is signified by the angel filling the censer with the fire of the altar, and casting it upon the earth (verse 5); and afterwards, by the angels sounding. Because these things were done by the Lord through the heavens, therefore the Lord first conjoined the heavens to Himself more interiorly and closely; for otherwise danger would have threatened even the heavens, therefore this is signified by the seven angels standing before God, to stand before God denoting to be conjoined to Him. And when they are conjoined to Him more interiorly and closely, then those with whom there is no spiritual good are separated; for spiritual good alone conjoins, and not any external or natural good, which does not derive its essence, and thence its existence, from spiritual good.
[4] That the evil are separated from the good when the Lord conjoins the angels to Himself more interiorly and closely, by a strong influx into their spiritual good, and by means of this into the interiors of the evil, may be comprehended by those who possess some degree of intelligence. For by means of that influx the interiors are also opened with the evil who have only made a pretence of what is good in externals, and these being opened, the evils and falsities which lie inwardly concealed are made manifest. The reason of this is, that they have no spiritual good; and external good without spiritual good is good only in appearance, in itself pretended and hypocritical; that this is of such a quality, does not appear until the interiors are unclosed and opened up. Spiritual good is formed in man from the Lord by means of truths and a life according to them, but external good separated from internal spiritual good, is formed by a moral life which has for its end self and the world, or honours, gain, and the pleasures of the flesh. If these alone are looked to, Divine truths are regarded as of no account, except as the means of acquiring fame, which has no other end than those external things mentioned above. Concerning the nature of internal good and external good with the good, and also with the evil, more may be seen in the Doctrine of the New Jerusalem 36-53). These things are stated to enable what follows to be understood. See also what has been said upon this subject in the places cited above (n. 413, 418, 419, 426).
489. Verse 2. And I saw the seven angels who stood before God, signifies the heavens more interiorly and more closely conjoined to the Lord. This is evident from the signification of "seven angels," as meaning all the heavens; "seven" signifying all persons and all things (See above, n. 257, 299), and "angels" signifying the heavens (See also above, n. 90, 302, 307); also from the signification of "standing before God," as being to be conjoined to the Lord (of which see above, n. 462, 477). Why "the seven angels who stood before God" signify that now all the heavens were more interiorly and more closely conjoined to the Lord, will be explained in the following article.
[2] And there were given unto them seven trumpets, signifies influx from them, and consequent changes of state and separations. This is evident from the signification of "trumpet" or "horn," as meaning Divine truth that is to be revealed, and is revealed clearly and plainly (of which see above, n. 55, 262), here the influx of Divine good and truth through the heavens from the Lord, for through that influx all changes and separations are effected, which are treated of in what follows; for each time an angel sounded a trumpet, a change is described and a separation was effected; therefore "sounding a trumpet" in what follows, signifies influx.
[3] That all changes of state and separations of the evil from the good, and of the good from the evil, that occurred before the judgment and during the judgment, were effected by an interior influx, more intense or more moderate, of divine good and truth from the Lord out of heaven, has been said and shown above (n. 413, 418, 419, 426); also how it was done, and the kind of effect that followed; this is signified by "the angel filled the censer with the fire of the altar, and cast it unto the earth" (verse 5), and afterwards that "the angels sounded." As this was done by the Lord through the heavens, therefore the Lord first conjoined the heavens to Himself more interiorly and closely, for otherwise the heavens also would have been endangered; therefore this is signified by "the seven angels stood before God," "to stand before God" meaning to be conjoined to Him; and when they are conjoined to Him more interiorly and closely, those in whom there is no spiritual good are separated; for it is spiritual good only that conjoins, and not any external or natural good that does not derive its essence, and its existence, from spiritual good.
[4] This separation of the evil from the good when the Lord conjoins the angels to Himself more interiorly and closely by a strong influx into their spiritual good, and through this into the interiors of the evil, may be comprehended by those who are in some measure of intelligence; for through such influx the interiors in the evil also who have only feigned goodness in externals are opened, and when their interiors are opened the evils and falsities that lie inwardly concealed are manifested; this is done because they have no spiritual good; and external good without spiritual good is only apparent good, in itself feigned and hypocritical. That it is such is not evident until the interiors are uncovered and laid open. Spiritual good is formed with man by the Lord by means of truths and a life according to them; but external good, separate from internal spiritual good, is formed by a moral life having for its end self and the world, or honors, gain, and the enjoyments of the flesh; and if these alone are considered, Divine truths are regarded as of no account except as means of acquiring reputation; and this has as its sole end the external things above mentioned. (Of internal and external good with the good, and of these with the evil, see in The Doctrine of the New Jerusalem 36-53.) These things have been mentioned in advance in order that what follows may be understood. (See also what has been said and shown on this subject in the places cited above, n. 413, 418, 419, 426.)
489. [Vers. 2.] "Et vidi septem angelos, qui coram Deo steterunt." - Quod significet omnes caelos interius et arctius conjunctos Domino. constat ex significatione "septem angelorum", quod sint omnes caeli; per "septem" enim significantur omnes et omnia (videatur supra, n. 257, 299), et per "angelos" significantur caeli (etiam supra, n. 90, 302, 307); et ex significatione "stare coram Deo", quod sit conjuncti esse Domino (de qua supra, n. 462, 477). Cur per "septem angelos, qui steterunt coram Deo", significetur quod nunc omnes caeli interius et arctius conjuncti essent Domino, in sequenti articulo explicabitur.
[2] 489a. "Et datae sunt illis septem tubae." - Quod significet ex illis influxum, et inde mutationes status et separationes, constat ex significatione "tubae" seu "buccinae", quod sit Divinum Verum revelandum et revelatum clare et manifeste (de qua supra, n. 55, 262 1
); hic influxus Divini Boni et Veri per caelos a Domino, nam per illum influxum factae sunt omnes mutationes et separationes, de quibus in sequentibus agitur: nam quoties angelus tuba clanxit, describitur mutatio, et facta est separatio; quapropter per "clangere tuba" in sequentibus significatur influxus.
[3] Quod omnes mutationes status ac separationes malorum a bonis, ac vicissim, quae ante judicium, et quando judicium, exstiterunt, factae sint per influxum Divini Boni et Veri interiorem, intensiorem et remissiorem e caelo a Domino, supra (n. 413 [a] 418 [a] 419 [a] , 426) dictum et ostensum est; tum quomodo is fit, et qualis inde effectus resultat: hoc significatur per quod "angelus impleverit thuribulum igne altaris, et projecerit in terram" (vers. 5), et dein per quod "angeli clanxerint." Hoc quia fit a Domino per caelos, ideo Dominus Sibi caelos prius conjunxit interius et arctius, nam alioqui imminuisset etiam caelis periculum; quare hoc significatur per quod "septem angeli steterint coram Deo"; "stare coram Deo" est Ipsi conjungi; et cum Ipsi conjunguntur interius et arctius, tunc separantur illi apud quos non aliquod spirituale bonum est: nam spirituale bonum solummodo conjungit, et non aliquod bonum externum seu naturale quod non suam essentiam et inde existentiam ducit ex bono spirituali.
[4] Quod mali separentur a bonis, quando Dominus interius et arctius conjungit angelos per influxum fortem in eorum bonum spirituale et per id in interiora malorum, capi potest ab illis qui in aliqua intelligentia sunt; per illum enim influxum aperiuntur etiam interiora apud malos qui modo simulaverunt bonum in externis, quibus apertis manifestantur mala et falsa quae interius latent; ex causa quia illis nullum spirituale bonum, et externum bonum absque spirituali bono est modo bonum apparens, in se simulatum et hypocriticum: hoc quod tale sit, non apparet priusquam interiora reclusa et aperta sunt. Spirituale bonum formatur apud hominem a Domino per vera et per vitam secundum illa; at externum bonum separatum ab interno spirituali, formatur per moralem vitam quae pro fine habet se et mundum, seu honores, lucra et jucunda carnis; quae sola si spectantur, nihili aestimantur Divina vera, nisi modo ut media ad aucupandum famam, quae solum pro fine habet externa illa quae memorata sunt. (Sed de Interno Bono et Externo Bono apud bonos, et de illis apud malos, videatur in Doctrina Novae Hierosolymae n. 36-53.) Haec praemissa sunt propter intellectum sequentium. (Sed videantur etiam quae supra de hac re, in locis supracitatis, n. 413 [a] 418 [a] 419 [a] , 426, dicta et ostensa sunt.)
Footnotes:
1. The editors made a correction or note here.