545# 启9:4.“并且有话对它们说，不可伤害地上的草和任何青物，并任何树木”表示他们不可伤害来自圣言字义的任何又真又活的知识或科学，也不可伤害其中的任何真理和良善的知识或认知。这从“不可伤害”、“草”、“青物”和“树木”的含义清楚可知：“不可伤害”是指不伤害；“草”是指真知识或科学；“青物”是指活的知识或科学(对此，参看AE 507节)。由于一切又真又活的知识或科学都来自主，所以“不可伤害地上的草和任何青物”表示不可伤害来自圣言的又真又活的知识或科学；“树木”是指对真理和良善的认知，这些认知也来自圣言(参看AE 109, 420节)。
来自圣言的知识或科学是指教义并未出现在其中的圣言字义的一切事物，而对真理和良善的认知是指教义所在并来自的圣言字义的一切事物。不可伤害任何又真又活的知识或科学，也不可伤害对来自圣言的真理和良善的认知，是指感官人决不可用他的说服力通过否认圣言的任何字义是真实的而扭曲这字义；他若这样做，就一切都完了，因为那时他的改造没有任何希望了，他也没有理解教会真理的任何能力了。事实上，否认圣言在整个字义上都是神性的人，会切断他与天堂的联系，因为人与天堂的结合是通过圣言实现的(可参看《天堂与地狱》，303–310节)。
此处描述了当教会即将结束时，教会之人的状态是何品质，即他从内在或属灵的变成外在和感官的。尽管如此，为免得他完全灭亡，主仍规定并注意，让他不通过否认圣言字义中的任何事物是又真又活的，也就是说，是神性而伤害它，尽管他通过字义确认自己的邪恶和虚假。因为只要不否认圣言中的神性，他仍会阅读并聆听它，由此处于与天堂的某种结合。这清楚表明，这些话表示教会的这个原则仍将保留；接下来的话，即它们“惟独要伤害额上没有神印记的人”，表示这终端感官层只可以伤害那些没有处于来自主、源于良善的真理之人对真理的理解。
545. And it was said to them, that they should not hurt the grass of the earth, neither any green thing, neither any tree. That this signifies that they should not injure any true and living scientific from the sense of the letter of the Word, nor any cognitions of truth and good therein, is evident from the signification of not hurting, which denotes not to injure; and from the signification of grass, which denotes the true scientific; and from the signification of green thing as denoting the living scientific; concerning which see above (n. 507). And as every scientific is true and living from the Word, therefore by not hurting the grass of the earth, nor any green thing, is signified the true and living scientific from the Word; and from the signification of trees, as denoting the cognitions of truth and good, also from the Word; concerning which see above (n. 109, 420).
[2] By scientifics from the Word are meant all things of the sense of the letter, in which what is doctrinal does not appear; but by the cognitions of truth and good are meant all things of the sense of the letter of the Word, in which and from which doctrinal things are. That they should not injure any true and living scientific, nor the cognitions of truth and good from the Word, means that the sensual man, by his persuasive [power], shall not pervert any sense of the letter of the Word, by denying it to be true, for if he does this, all is lost with him, since there is then no hope of his reformation, nor has he any power to understand the truth of the church. For he who denies the Word to be Divine in the entire sense of the letter, breaks off his connection with heaven, since the conjunction of man with heaven is by means of the Word; as may be seen in the work concerning Heaven and Hell 303-310). The quality of the state of the man of the church when near its end is here described, namely, that from internal or spiritual he becomes external and sensual. But still, lest he should altogether perish, it is provided, and care is taken, by the Lord, that he may not injure any thing in the sense of the letter of the Word by denying it to be true and living, that is, Divine, although by the sense of the letter he confirms his own falsities and evils. For so long as he does not deny the Divine in the Word, he still hears or reads it, and by that means is in some kind of conjunction with heaven. It is therefore evident, that these words signify, that this [principle] of the church would still remain; but by the following words he should hurt those men only who had not the seal of God in their foreheads, is signified that that ultimate Sensual should only do injury to the understanding of truth with those who are not in truths from good from the Lord.
545. Verse 4. (507; and as every true and living knowledge is from the Word, "not to hurt the grass of the earth nor any green thing" signifies not to do harm to true and living knowledge from the Word. It is evident also from the signification of "trees," as being the cognitions of truth and good, also from the Word (See above, n. 109, 420).
[2] Knowledges [scientifica] from the Word mean all things of the sense of its letter there in which doctrine does not appear, while cognitions of truth and good mean all things of the sense of the letter of the Word in which and from which is doctrine. That harm should not be done to any true and living knowledge [scientificum], nor to the cognitions of truth and good from the Word, means that the sensual man by his persuasiveness must not pervert any meaning of the letter of the Word by denying it to be true; for if he does this all is lost with him, for there is then no hope of his reformation, nor has he any faculty of understanding the truth of the church. For he who denies that the Word is Divine in the entire sense of the letter, breaks off his connection with heaven, because it is through the Word that man has conjunction with heaven (See in the work on Heaven and Hell 303-310).
[3] This describes what the state of the man of the church is when it is near its end, namely, that from internal or spiritual he becomes external and sensual; but yet lest he should wholly perish the Lord provides and takes care that he does not do injury to anything in the sense of the letter of the Word by denying it to be true and living, that is, Divine, although by means of the sense of the letter he confirms his falsities and evils; for so long as he does not deny the Divine in the Word he still reads it or listens to it, and is thereby in some conjunction with heaven. This makes clear that these words signify that this much of the church will still remain; but what follows, namely, that they should hurt "those men only that have not the seal of God on their foreheads" signifies that this ultimate sensual should do harm only to the understanding of truth with those who are not in truths from good from the Lord.
545. [Vers. 4.] "Et dictum illis est ne laederent gramen terrae, neque ullum viride, neque ullam arborem." - Quod significet quod non damno afficerent ullum scientificum verum et vivum ex sensu litterae Verbi, nec aliquas cognitiones veri et boni ibi, constat ex significatione "non laedere", quod sit non damno afficere; ex significatione "graminis" quod sit scientificum verum, et ex significatione "viridis" quod sit scientificum vivum (de quibus supra, n. 507); et quia omne scientificum verum et vivum ex Verbo est, inde per "non laedere gramen terrae neque ullum viride" significatur scientificum verum et vivum ex Verbo: et ex significatione "arborum", quod sint cognitiones veri et boni, etiam ex Verbo (de qua supra, n. 109, 420).
[2] Per scientifica ex Verbo intelliguntur omnia sensus litterae ibi, in quibus non apparet doctrinale; per cognitiones autem veri et boni intelliguntur omnia sensus litterae Verbi, in quibus et ex quibus est doctrinale. Per hoc, quod non damno afficerent aliquod scientificum verum et vivum, nec cognitiones veri et boni ex Verbo, intelligitur, quod sensualis homo per suum persuasivum non pervertet aliquem sensum litterae Verbi, negando quod verum sit; nam si hoc facit, actum est cum illo, quia tunc non aliqua spes reformationis ejus est, nec facultas intelligendi verum ecclesiae: qui enim negat Verbum esse Divinum in omni sensu litterae, rumpit nexum cum caelo, quoniam per Verbum est conjunctio homini cum caelo (videatur in opere De Caelo et Inferno 303-310).
[3] Describitur hic qualis status hominis ecclesiae est circa finem, quod nempe ab interno seu spirituali fiat externus et sensualis; sed usque ne prorsus pereat, providetur et cavetur a Domino ne damno afficiat aliquid in Verbi sensu litterae, negando illud esse verum et vivum, hoc est, Divinum, tametsi per sensum litterae sua falsa et mala confirmat: quamdiu enim non negat Divinum in Verbo, usque legit aut audit illud, et per id in aliqua conjunctione est cum caelo. Inde patet quod per illa verba significetur quod hoc ecclesiae adhuc remansurum sit; at per sequentia, quod "laederet solos homines quicunque non haberent sigillum Dei in frontibus", significatur quod ultimum illud sensuale modo damno afficiat intellectum veri apud illos qui non in veris ex bono a Domino sunt.