677# “其余的都害怕”表示那些在某种程度上属灵之人的心智所受的干扰和转身离开。这从“其余的”和“害怕”的含义清楚可知：“其余的”是指那些不仅是外在和属世的，还在某种程度上是内在和属灵的之人(对此，我们很快就会谈到)；“害怕”是指在心智上受到干扰，并转身离开那些纯属世的，因而处于纯粹的虚假和邪恶之人；下面会看到，“害怕”表示这种干扰和转身离开。
首先要说一说由“害怕，将荣耀归给天上的神的其余的”所表示的那些人，他们不仅是属世的，还在某种程度上是属灵的。事实上，当只居于纯属世之人的外在的良善之真理从他们那里被夺去时，他们不受来自地狱的虚假和邪恶的干扰，更不会转身离开；因为从内层隐藏在他们里面、适合他们的思维和意愿是由纯粹的虚假和由此而来的邪恶，以及邪恶和由此而来的虚假构成的；因此，当他们处于这些时，就会对真理和良善感到异常愤怒，从而急切地想要摧毁它们。这就是为何当恶人不再处于外在时，他们不害怕邪恶和虚假，甚至不害怕地狱，因为这些东西属于他们的爱，因而是他们生命的快乐。但那些也属灵的人则不然；这些人在被邪恶和虚假侵扰时，就在心智上受到干扰，感到害怕，当他们在恶人当中时，这种情况就会发生；因为他们害怕丧失属灵生命，因此在心智上受到干扰，并变得警觉，向主祈求帮助，转身离开恶人。
当灵界的社群被洁净时(每当恶人，尤其假冒为善的人混进社群，与那里的善人混在一起时，这种情况就会发生，他们存在的迹象就是理解力的模糊，对良善的感知的丧失和对真理的情感的迟钝等等)，来自地狱的流注就被允许进入，恶人因这流注就欢喜，而善人却在心智上受到干扰，并转身离开。故有一个分离，那些感到害怕，并转身离开的人被保留下来，而其余的都被赶出去了。由此清楚可知，为何经上说一些人感到害怕，又为何这表示那些在某种程度上属灵之人的心智所受的干扰和转身离开。
在圣言中，“害怕”、“惊惶”和类似表述经常被用来论及善人和恶人；害怕和惊惶表示由即将发生或明显的生命危险导致的一种心智受到干扰并改变的状态；但这对善人来说是一回事，对恶人来说是另一回事。对善人来说，这是由即将发生、明显可见的灵魂危险导致的心智扰乱和状态变化；但对恶人来说，这是由即将发生、明显可见的身体生命的危险导致的。其原因在于，善人视灵魂的生命，而不是身体的生命为首要和最终事物，恶人则视身体的生命，而不是灵魂的生命为首要和最终事物。事实上，恶人从心里不相信灵魂的生命，那些确实相信的人仍只爱属于身体的事物，如各种欲望和快乐；但对善人来说，情况正好相反。
为叫人们清楚知道，“害怕或惧怕”、“惊惶”、“恐惧”和类似词语表示因内层状态的变化而在心智上受到干扰，我从圣言引用一些经文来证实。诗篇：
我的心在我中间搅动，死亡的恐怖落在我身上；惧怕和战兢临到我，惊恐笼罩着我。(诗篇55:4, 5)
这些话论及试探，在试探中，邪恶和虚假从地狱闯进来，激起对诅咒的恐惧；因为如前所述，善人由于即将发生的威胁灵魂的危险，因而由于邪恶入侵意愿的思维和意图而感到害怕和战兢。因此，便有此处经上按它们的交替次序提到的内心搅动、死亡的恐怖、惧怕、战兢和惊恐所特别表示的心智的各种扰乱。
以赛亚书：
海岛看见就都害怕，地极也都战兢，就近前来。(以赛亚书41:5)
这话论及主的降临；“海岛和地极”表示远离教会真理的外邦人或民族；他们的“害怕和战兢”表示由灭亡的恐惧，或害怕被毁灭而导致的心智扰乱。
以西结书：
所有的手都松开，所有的膝盖都沉入水中，他们必用麻布束腰，恐怖笼罩他们，所有脸上都必羞愧；他们要将银子抛在街上，他们的金子等于可憎之物。(以西结书7:17–19)
这段经文也论述了主的降临，这些话论及它；由邪恶引发的悲伤和良善引发的喜乐所产生的心智的各种扰乱由害怕和悲伤的各种表达方式来描述，如“手松开，膝盖沉入水中”、“恐怖笼罩他们，所有脸上都必羞愧”，它们不仅表示心智的各种扰乱和生命状态的变化，还表示转身离开虚假和邪恶。因为他们要抛在街上的“银子”表示他们要弃绝的虚假，等于可憎之物的“金子”表示邪恶；“所有的膝盖都沉入水中”表示由于丧失爱之良善和现在所恢复的喜乐而悲伤，“沉入水中”表示哭泣。
当神性流入，并充满他们时，抓住、搅动和震动头的内在部位的神圣震颤也被称为“害怕或惧怕”、“惊恐(或惊吓、惊骇)”、“恐惧或畏惧”，这可从以下经文看出来。路加福音：
当撒迦利亚看见天使时，他就惊慌，害怕也临到他，天使对他说，撒迦利亚，不要害怕。(路加福音1:12, 13)
当童女马利亚看见天使时，同样如此(路加福音1:29, 30)。当主的天使站在牧羊人旁边，主的荣耀四面照着他们时：
他们就大为惧怕；但天使对他们说，不要害怕；看哪，我报给你们大喜的好消息，是关乎万民的。(路加福音2:9, 10)
当耶稣变了形像，出现在荣耀中时，经上说：
彼得，雅各和约翰一进入云彩里就惧怕。(路加福音9:34)
马太福音：
当他们听见有声音从云彩里出来说，这是我的爱子时，他们就俯面，极其害怕；但耶稣进前来，摸他们，说，起来，不要害怕。(马太福音17:5–7; 马可福音9:6)
当主治好了瘫痪的人时，经上说：
惧怕抓住众人，他们颂赞神，并且满心惧怕，说，我们今日看见出奇的事了。(路加福音5:26)
当主使拿因死去的少年人复活时，经上说：
惧怕抓住了众人，他们赞美神。(路加福音7:16)
所以在启示录的此处，经上说：“他们都害怕，将荣耀归给天上的神。”此外，当妇女们进了坟墓时，她们看见一位天使坐在右边，穿着白袍，就甚惊恐(马可福音16:5, 6)。当妇女们离开坟墓时，既害怕，又战兢，又惊奇，同时大为喜乐；她们没有告诉任何人，因为她们害怕；因此，耶稣对她们说，不要害怕；你们去告诉弟兄(马太福音28:8, 10; 马可福音16:8)。去以马忤斯的两个门徒对耶稣说，几个妇女惊吓了我们(路加福音24:22)。从这些经文可以得出结论，在圣言中，“惊恐或惊骇”和“恐惧”表示由诸如造成惊奇，也与喜乐有关的那类事物的流注产生的心智的各种干扰。
再者，“惊恐(或惊吓、惊骇)”在灵义上表示因来自地狱的邪恶和虚假而导致的惊恐，这些使属灵人感到惊恐，因为它们是属灵人所热爱并害怕失去的良善和真理的对立面。圣言中的许多经文都提到了灵义上的惊吓(或惊恐、惊骇)。因此，在以赛亚书：
看哪，晚上有惊吓；在早晨之前，惊吓不存在。(以赛亚书17:14)
“晚上”表示教会的末期，那时只有纯粹的邪恶和虚假；这些被称为惊吓(或惊恐、惊骇)，因为它们就是地狱。但“早晨”表示教会的初期，那时没有邪恶和虚假，故经上说：“在早晨之前，惊吓不存在。”
耶利米书：
我的仆人雅各啊，不要惧怕；以色列啊，不要惊惶，因为看哪，我要从远方拯救你；雅各必得享平静安逸，无人能使他害怕。(耶利米书30:9, 10)
西番雅书：
以色列所剩下的人必得喂养安息，无人使他们害怕。(西番雅书3:13)
“雅各”和“以色列”表示教会中那些处于良善和真理的人；“无人惊吓，(使人)害怕”表示来自地狱的邪恶和虚假必不侵扰他们。在其它许多经文中也一样。“敬畏或惧怕神”表示什么，将在本章第十八节经文的解释中说明。
677. And the rest became afraid.- This signifies the disturbance of mind and turning away of those who were in some degree spiritual as is clear from the signification of "the rest," as denoting those who were not merely external and natural, but also in some degree internal and spiritual, concerning which we shall speak presently; and from the signification of being afraid, as denoting to be disturbed in mind, and to turn away from those who were merely natural, and consequently in mere falsities and evils; that to be afraid signifies that disturbance and turning away will be seen below.
[2] First something shall be said concerning those who are meant by the rest that became afraid and gave glory to the God of heaven, as being not merely natural, but also in some degree spiritual. For those who are merely natural, are not disturbed by the influx of falsities and evils from hell when the truths of good which were with them in their externals are taken away, still less do they turn themselves away; for the thought and will proper to them, which have been interiorly concealed in them, consist merely of falsities and evils therefrom, and of evils and falsities therefrom, when, therefore, they are in these, then they become enraged against truths and goods, and thus eagerly desire to destroy them. This is the reason why the evil, when they are no longer in externals, are not afraid of evils and falsities, or even of hell; for these things belong to their love, and consequently they are the delights of their life. But not so with those who are spiritual; they are disturbed in mind and become afraid when infested by evils and falsities, which happens when they are among the evil; for they stand in fear of the loss of their spiritual life, on account of which they are disturbed in mind and alarmed, and pray to the Lord for aid, and turn themselves away from the evil.
[3] When societies, in the spiritual world, are purified, which takes place as often as the evil, especially hypocrites, have insinuated themselves into them, and mingled themselves with the good there - and the signs of their presence are darkening of the understanding, deprivation of the perception of good, a dulness of affection for truth, and similar things - then influx is let in from hell, at which the evil rejoice, but the good are disturbed in mind, and turn themselves away. Thus there is a separation, and those who have become afraid and who turn themselves away, are preserved, but the rest are cast out. From these things it is evident why it is said, that some become afraid, and why this signifies the disturbance of mind and the turning away of those who are in some degree spiritual.
[4] In the Word "they became afraid," "they were dismayed," and similar expressions, are often used both of the good and the evil; and fear and dismay signify a disturbed and changed state of mind resulting from an imminent or manifest danger to life; but this is one thing with the good and another with the evil. With the good it is a disturbance of mind, and change of state, resulting from an imminent and manifest danger to the soul, but with the evil it arises from an imminent and manifest danger to the bodily life. The reason of this is, that the good regard the life of the soul as the chief and final thing, and not that of the body, but the evil regard the life of the body as the chief and final thing, and not that of the soul. Indeed, they do not in their heart believe the latter, and those who do believe, still love only the things which belong to the body, such as appetites, and pleasures of various kinds; but with the good the contrary is the case.
[5] In order that it may be known, that to be afraid, to be dismayed, to dread, and similar expressions, signify to be disturbed in mind from a change of the state of the interiors, I will cite some passages from the Word by way of confirmation.
In David:
"My heart trembleth in the midst of me, and the terrors of death have fallen upon me, fear and trembling came upon me, and horror hath covered me" (Psalm 55:4, 5).
This is said of temptations, in which evils and falsities burst in from hell, and inspire terror in regard to damnation for, as said above, the good become afraid and tremble on account of dangers which threaten the soul, thus on account of the bursting in of evils into the thoughts and intentions of the will. There are, therefore, various disturbances of the mind, which, in particular, are signified by trembling of the heart, terrors of death, fear, shaking, and horror, which are there mentioned according to the order in which they succeed.
[6] In Isaiah:
"The isles saw and shook (tremuerunt), the ends of the earth trembled, they drew near and came" (41:5).
This is said of the coming of the Lord; and by the isles and the ends of the earth are meant the nations which are remote from the truths of the church, and by their fear (timor) and trembling are signified disturbances of mind arising from the dread of perishing.
[7] In Ezekiel:
"All hands are relaxed, and all knees go into waters, whence they shall gird themselves with sackcloth, terror shall cover them, and shame shall be upon all faces, they shall cast their silver into the streets, and their gold shall be an abomination" (7:17-19).
Here also the coming of the Lord is treated of, and these things are said of it; various disturbances of the mind arising from grief on account of evils, and from joy on account of goods, are described by various effects of fear and grief, as by the hands being relaxed, the knees going into waters, terror covering them, and shame upon all faces, by which are signified, not only various disturbances of the mind, and changes of state of the life, but also the turning away from falsities and evils. For the falsities which they will reject are signified by the silver which they shall cast into the streets, and the evils by the gold which shall be an abomination; by all knees going into waters is signified grief on account of the loss of the good of love, and joy that it is now recovered, the knees signifying the love of good, and to go into the waters signifying to weep.
[8] That the holy tremor which seizes upon, agitates and convulses the interior parts of the head, when the Divine inflows and fills them, is also called fear, terror, and dread, is evident from the following passages.
In Luke:
When Zacharias saw the angel, he was troubled, and fear fell upon him, and the angel said to him, "Fear not, Zacharias" (1:12, 13);
similarly when the virgin Mary saw the angel (1:29, 30).
When the angel of the Lord stood before the shepherds, and the glory of the Lord shone round about them, "they were afraid with a great fear, but the angel said to them, Fear not, behold, I proclaim unto you good tidings of great joy, which shall be to all people" (2:9, 10).
When Jesus was transfigured and seen in glory, it is said that Peter, James, and John, became afraid when they entered into the cloud (9:34); and that when they heard the voice out of the cloud, saying, "This is my beloved Son," they fell upon their faces and feared exceedingly; "but Jesus drew near and touched them, saying, Arise, fear not" (Matthew 17:5-7; Mark. 9:6). When the Lord healed the palsied man, it is said, that fear came upon them all, and they glorified God, and were filled with fear, saying, "We have seen wonderful things to-day" (Luke 5:26). And when the Lord raised to life the dead young man of Nain, it is said, that fear seized them all, and they praised God (Luke 7:16). Similarly here in the Apocalypse, it is said, "That they became afraid and gave glory to the God of heaven." Moreover, when the women entered into the tomb, they saw an angel sitting at the right side, clothed in a white robe; and they were terrified (Mark 16:5); and when the women departed from the tomb, they were seized with fear, trembling, and amazement, and at the same time with great joy, and they told no one, because they were afraid, therefore Jesus said to them, Fear not, tell the brethren (Matthew 28:8, 10; Mark 16:8). The two disciples going to Emmaus, said unto Jesus, "Certain women made us afraid" (Luke 24:22). From these passages it can be inferred that terror and dread, in the Word, mean various disturbances of mind arising from the influx of such things as cause amazement, connected also with joy.
[9] Again, terror, in the spiritual sense, signifies terror on account of evils and falsities, which are from hell, for these terrify the spiritual man, because they are opposed to goods and truths, which the spiritual man loves, and the loss of which he fears. In this sense terror is mentioned in many passages in the Word.
In Isaiah:
"About the time of evening behold terror; before the morning it is not" (17:14).
Evening signifies the last time of the church, when there are mere evils and falsities; these are called terror, because they are hell. But the morning signifies the first time of the church, when there are no evils and falsities, therefore it is said, before the morning the terror is not.
In Jeremiah:
"Fear thou not, my servant Jacob, and be not afraid, O Israel, for behold, I keep thee from afar; Jacob shall be tranquil, and at rest, none terrifying" (30:10).
And in Zephaniah:
"The remnant of Israel shall feed and be at rest, none making afraid" (3:13).
By Jacob and Israel are meant those who are in goods and truths within the church; and by none terrifying and making afraid is signified that nothing of evil and of falsity from hell shall infest them. In many other passages the meaning is similar. But what is signified in the spiritual sense by fearing God, will be shewn in the explanation of the eighteenth verse of this chapter.
677. And the rest became afraid, signifies the disturbance of mind and turning away of those who were to some extent spiritual. This is evident from the signification of "the rest," as being those who had not been merely external and natural, but also to some extent internal and spiritual (of which presently); also from the signification of "to become afraid," as being to be disturbed in mind and to be turned away from those who have been merely natural, and thus in mere falsities and evils.
[2] That "to become afraid" signifies such disturbance and turning away will be seen below. In the first place, let something be said about those who are meant by "the rest that became afraid and gave glory to the God of heaven," as being not merely natural, but also to some extent spiritual. For when from those who are merely natural the truths of good that resided in their externals are taken away, they are not disturbed by the influx of falsities and evils from hell, still less do they turn away; for their proper thought and will, which has been interiorly concealed with them, consists of mere falsities and evils therefrom and of evils and falsities therefrom; and when they are in these they are enraged against truths and goods, and thence are eager to destroy them. This is why the evil, when they are no longer in externals, are not afraid of evils and falsities, or even of hell, for these belong to their love, consequently to the delights of their life. But it is not so with those who are also spiritual; these are disturbed in mind and become afraid when they are infested by evils and falsities, which takes place when they are among the evil; for they fear the loss of their spiritual life, respecting which they are disturbed in mind and are alarmed, and supplicate the Lord for aid, and turn themselves away from the evil.
[3] When societies in the spiritual world are purified, which takes place whenever those who are evil, especially hypocrites, have insinuated themselves into them, and mingled themselves with the good there (the signs of whose presence are an obscuration of the understanding, a loss of the perception of good, a dullness of the affection of truth, and the like), then influx is let in from hell, at which the evil rejoice, but the good are disturbed in mind, and turn themselves away; thus there is a separation, and those who become afraid and turn themselves away are preserved, while the rest are cast out. Thence it is clear why it is that it is said that some "became afraid," and why this signifies the disturbance of mind and turning away of those who are to some extent spiritual.
[4] In the Word "to become afraid," "to be dismayed," and like expressions are often used in reference both to the good and to the evil, and "terror" and "dismay" signify a state of the mind disturbed and changed by an imminent or visible danger to the life; but this is one thing with the good and another with the evil; with the good it is a disturbance of mind and a change of state from imminent and visible danger to the soul, but with the evil it is from imminent and visible danger to the life of the body. This is because the good regard the life of the soul and not so much the life of the body as the chief and final thing, while the evil regard the life of the body and not so much the life of the soul as the chief and final thing; in fact, the evil do not in heart believe in that life, and such as do believe still love only the things that are of the body, such as the appetites and pleasures of various kinds. But with the good the reverse is true.
[5] To make clear that "to become afraid," "to be dismayed," "to dread," and the like, signify to be disturbed in mind from a change of state of the interiors, I will cite some passages from the Word by way of confirmation. In David:
My heart is agitated in the midst of me, and the terrors of death have fallen upon me; fear and trembling are come upon me, and horror hath covered me (Psalms 55:4, 5).
This is said of temptations, in which evils and falsities break in from hell and inspire terror in regard to damnation; for as has been said above, the good become afraid and tremble on account of imminent dangers to the soul, thus from the invasion of evils into the thoughts and intentions of the will. Thus there are various disturbances of mind that in particular are signified by "agitation of heart," "terrors of death," "fear," "trembling," and "horror," which are here mentioned according to the order of their succession.
[6] In Isaiah:
The islands came 1and feared, the ends of the earth were agitated, they drew near and came (Isaiah 41:5).
This is said of the Lord's coming; and "the islands and ends of the earth" mean the Gentiles that are remote from the truths of the church; and their "fear and agitation" signify disturbances of mind from fear of being destroyed.
[7] In Ezekiel:
All hands are relaxed, and all knees go into waters, whence they shall gird themselves with sackcloth, terror shall cover them, and upon all faces there shall be shame; they shall cast their silver into the streets, and their gold shall be an abomination (Ezekiel 7:17-19).
This, too, treats of the Lord's coming, and these things are said of it; the various disturbances of the mind from grief on account of evils and from joy on account of goods are described by various expressions of fear and grief, as that "the hands are relaxed," "the knees go into waters," "terror shall cover them," and "upon all faces shall be shame," which signify not only various disturbances of mind and changes of state of the life, but also turnings from falsities and evils; for the falsities that they will reject are signified by the "silver that they shall cast into the streets," and the evils by "the gold that shall be an abomination;" "all knees shall go into waters" signifies grief on account of the loss of the good of love, and joy that it is now recovered, "knees" signifying the love of good, and "to go into waters" signifying to weep.
[8] The holy tremor that seizes upon, agitates, and convulses the inner parts of the head, when the Divine flows in and fills them is called "fear," "terror," "dread," as can be seen from the following passages. In Luke:
When Zacharias saw the angel he was troubled, and fear fell upon him; the angel therefore said to him, Fear not, Zacharias (Luke 1:12, 13).
Likewise when the virgin Mary saw the angel (Luke 1:29, 30).
When the angel of the Lord stood by the shepherds, and the glory of the Lord shone round about them, they were afraid with a great fear; but the angel said to them, Be not afraid; behold, I proclaim unto you good tidings of great joy, which is 2to all the people (Luke 2:9, 10).
When Jesus was transfigured and was seen in glory, it is said that Peter, James, and John feared when they entered into the cloud (Luke 9:34).
And when they heard the voice out of the cloud, saying, This is my beloved Son, they fell upon their faces and feared exceedingly; but Jesus drawing near touched them, saying, Arise, be not afraid (Matthew 17:5-7; Mark 9:6).
When the Lord healed the palsied man, it is said that fear took hold on all, and they glorified God; and they were filled with fear, saying, We have seen wonderful things today (Luke 5:26).
And when the Lord raised to life the dead young man of Nain, it is said that fear took hold on all, and they praised God (Luke 7:16).
So here in Revelation it is said that "they became afraid, and gave glory to the God of heaven." Furthermore:
When the women entered into the tomb they saw an angel sitting at the right side, clothed in a white robe; and they were terrified (Mark 16:5, 6).
And when the women departed from the tomb they were seized with fear, trembling, and amazement, and at the same time with great joy; and they told no one, for they were afraid; therefore Jesus said to them, Fear not; tell the brethren (Matthew 28:8, 10; Mark 16:8).
The two disciples going to Emmaus said to Jesus, Certain women terrified us (Luke 24:22).
From these passages it can be concluded that "terror" and "alarm" mean in the Word various disturbances of mind arising from the influx of such things as cause amazement, connected also with joy.
[9] Again, "terror" signifies in the spiritual sense terror on account of evils and falsities that are from hell, for these terrify the spiritual man, because they are the opposites of the goods and truths, which the spiritual man loves and the loss of which he fears. In this sense "terror" is mentioned in many passages of the Word. Thus in Isaiah:
About the time of evening behold terror; before the morning it is not (Isaiah 17:14).
"Evening" signifies the last time of the church, when there are mere evils and falsities; these are called "terror" because they are hell. But the "morning" signifies the first time of the church, when there are no evils and falsities, therefore it is said, "before the morning the terror is not."
[10] In Jeremiah:
Fear thou not, my servant Jacob, and be not terrified, O Israel, for behold, I save thee from afar; Jacob shall be tranquil and quiet, none shall make him afraid (Jeremiah 30:9, 10).
And in Zephaniah:
The remnant of Israel shall feed and be at rest, none making them afraid (Zephaniah 3:13).
"Jacob" and "Israel" mean those in the church who are in goods and truths; and "none terrifying and making afraid" signifies that nothing of evil and falsity from hell shall infest them. It is similar in many other passages. But what is signified by "fearing God" in the spiritual sense will be told in the explanation of the eighteenth verse of this chapter.
677. "Et reliqui territi facti sunt." - Quod significet commotionem animi et conversionem illorum qui aliquantum spirituales fuerunt, constat ex significatione "reliquorum", quod sint qui non mere externi et naturales fuerunt, sed etiam aliquantum interni et spirituales (de qua sequitur); et ex significatione "terreri", quod sit animo commoveri et converti ab illis qui mere naturales fuerunt, et inde in mere falsis et malis;
[2] quod "terreri" significet commotionem et conversionem illam, videbitur infra. Primum aliquid dicetur de illis qui intelliguntur per "reliquos" qui territi facti sunt, et dederunt gloriam Deo caeli, quod non fuerint mere naturales, sed etiam aliquantum spirituales; qui enim mere naturales sunt, illi, quando vera boni, quae apud illos in externis resederunt, ablata sunt, tunc non commoventur ex influxu falsorum et malorum ex inferno, minus se convertunt; nam propria eorum cogitatio et voluntas, quae interius se apud illos recondidit, consistit ex mere falsis et inde malis, et ex malis et inde falsis quare cum in his sunt, tunc exacerbantur contra vera et bona, et inde ardenter cupiunt exstinguere illa: ex eo est quod malis, quando non amplius in externis sunt, non sit terror pro malis et falsis, immo nec pro inferno, sunt enim illa amoris illorum, consequenter jucunda vitae eorum: at vero, qui etiam spirituales sunt, hi animo commoventur et terrentur quando ex malis et inde falsis infestantur, quod fit quando inter malos sunt; timent enim jacturam vitae suae spiritualis, quapropter commoventur animo et trepidant, et Dominum de ope supplicant, et se convertunt ab illis.
[3] Quando societates purificantur in mundo spirituali, quod fit quoties mali, imprimis hypocritae, insinuaverunt se in illas, et commiscuerunt se bonis ibi, (signa praesentiae talium sunt obscuratio intellectus, deprivatio perceptionis boni, hebetatio affectionis veri, et similia, ) tunc immittitur influxus ex inferno, ex quo mali gaudent, at boni commoventur animo, et se convertunt; inde separantur; qui itaque territi facti se convertunt, illi conservantur, reliqui autem ejiciuntur: ex his constare potest, unde est quod dicatur quod quidam "territi facti sint", et quod hoc significet commotionem animi et conversionem illorum qui aliquantum spirituales sunt.
[4] In Verbo pluries dicitur quod "terrefacti sint", quod "consternati", et similia, ac ita de bonis et de malis; et per "terrorem" et "consternationem" significatur status animi commoti et mutati ex imminente aut viso periculo vitae, sed aliter apud bonos, et aliter apud malos; apud bonos est mentis commotio et status mutatio ex imminente et viso periculo animae, at apud malos ex imminente et viso periculo vitae corporis; et hoc ex causa, quia boni spectant animae vitam principalem et finalem, et non ita corporis, at mali spectant vitam corporis principalem et finalem, et non ita animae: hanc ne quidem corde credunt; et qui credunt, usque non amant nisi illa quae corporis sunt, sicut varii generis appetitus et voluptates; boni autem vicissim.
[5] Ut sciatur quod "terreri", "consternari", "formidare", et similia significent animo commoveri ex mutatione status interiorum, velim aliqua loca e Verbo confirmationis causa afferre:
- Apud Davidem,
"Cor meum trepidat in medio mei, et terrores mortis ceciderunt super me, timor et tremor venit in me, et operuit me horror" (Psalms 55:5, 6 [B.A. 4, 5]):
haec dicta sunt de tentationibus, in quibus mala et falsa ab inferno irrumpunt, ac terrores pro damnatione incutiunt; nam, ut supra dictum est, boni terrificantur et tremunt ex periculis animae suae imminentibus, ita ab irruptione malorum in cogitationes et intentiones voluntatis; sunt itaque variae commotiones animi, quae in specie significantur per "trepidationem cordis", per "terrores mortis", "timorem", "tremorem", et "horrorem", qui secundum ordinem quo succedunt ibi ordine memorantur.
[6] Apud Esaiam,
" 1
Viderunt insulae et tremuerunt, fines terrae trepidarunt, accesserunt et venerunt" (41:5):
haec dicta sunt de adventu Domini, et per "insulas" et "fines terrae" intelliguntur gentes quae remotae a veris ecclesiae; et per "timorem et trepidationem" earum significantur commotiones animi ex metu ne perirent.
[7] Apud Ezechielem,
"Omnes manus remissae, et omnia genua abeunt in aquas, unde accingent saccos, conteget eos terror, et super omnibus faciebus pudor, .... argentum suum in plateas projicient, et aurum eorum in abominationem erit" (7:17-19):
etiam ibi de adventu Domini agitur, et haec dicta sunt; variae commotiones animi ex dolore propter mala, et ex gaudio propter bona, describuntur per varios timores et dolores; ut per quod "manus essent remissae, genua abirent in aquas", "contegeret eos terror", et "super faciebus pudor"; per quae significantur non modo variae commotiones animi et mutationes status vitae, sed etiam conversiones a falsis et malis; nam falsa quae rejicient significantur per "argentum" quod projicient in plateas, et mala per "aurum" quod in abominationem erit: per quod "omnia genua abeant in aquas" significatur dolor propter bonum amoris deperditum, et gaudium propter id nunc recuperatum; "genua" significant amorem boni, et "abire in aquas" significat lachrymare.
[8] Quod tremor sanctus, qui occupat, vibrat et pervellit interiora capitis, quando Divinum influit ac implet, etiam dicatur "timor", "terror", "formido", constare potest ex locis sequentibus:
- Apud Lucam,
Quando Zacharias, viso angelo, perturbatus est, quod timor ceciderit super illum, cui ideo dixit angelus, "Ne timeto, Zacharia" (1:12, 23);
Similiter Maria Virgo, viso angelo (Luc. 1 [29,] 30);
Quando angelus Domini adstitit pastoribus, et gloria Domini circumfulsit illos, "timuerunt timorem magnum; sed dixit illis angelus, Ne timete, ecce evangelizo vobis gaudium magnum, quod 2
fit omni populo" (Luca 2:9 [, 10]);
Quando Jesus transformatus est, et visus in gloria, dicitur quod Petrus, Jacobus et Johannes territi facti sint cum ingressi in nubem (Luc. 3
9:34; Marcus 9:6);
Cum Dominus sanaverat paralyticum, dicitur quod timor invaserit omnes, et glorificaverint Deum, et quod impleti sint timore, dicentes, "Vidimus prodigia hodie" (Luca 5:26);
Et cum Dominus resuscitavit adolescentem e Nain mortuum, dicitur quod ceperit timor omnes, laudantes Deum (Luca 7:16):
similiter ut hic in Apocalypsi, quod "territi facti sint, et gloriam dederint Deo caeli."
Porro,
"Quando mulieres ingressae sunt in monumentum, viderunt angelum sedentem in dextris, circumdatum stola alba; et expaverunt" ( 4
Marcus 16:5, 6);
Et quod mulieres, egressae e monumento, occupatae fuerint timore, tremore et stupore, et simul gaudio magno, et quod nulli dixerint, quia timebant sibi; quibus ideo Jesus dixit, Ne timetote, annuntiate fratribus (Matthaeus 28:8, 10; 5
Quod duo apostoli euntes ad Emmaus, dixerint ad Jesum, "Mulieres quaedam terrefecerunt nos" (Luca 24:22).
Ex his locis concludi potest quod per "terrorem" et "pavorem" in Verbo intelligatur commotio animi varia ex influxu talium quae stuporem excitant, etiam conjuncta cum gaudio.
[9] Praeterea per "terrorem" in spirituali sensu significatur terror pro malis et falsis quae ab inferno; haec enim spiritualem hominem terrificant, quoniam opposita sunt bonis et veris, quae spiritualis homo amat et quorum jacturam timet; in hoc sensu dicitur "terror" in permultis locis in Verbo:
-Ut apud Esaiam,
"Circa tempus vesperae ecce terror; antequam mane, non est" (17:14):
"vespera" significat ultimum tempus ecclesiae, quando mere mala et falsa; haec vocantur "terror", quia sunt infernum: "mane" autem significat primum tempus ecclesiae, quando mala et falsa non sunt; quare dicitur, "antequam mane, terror non est."
[10] Apud Jeremiam,
"Tu ne timeas, serve mi Jacob, et ne terrearis Israel, quia ecce Ego servans te e longinquo; .... Jacob tranquillus et quietus erit, non territans" (Jer. 30:9, 10);
et apud Zephaniam,
"Reliquiae Israelis.... pascent et requiescent, non terrefaciens" (3:13):
per "Jacobum" et "Israelem" intelliguntur qui in bonis et veris intra ecclesiam sunt; et per "non territans et terrefaciens" significatur quod nihil mali et falsi ab inferno infestaturum sit: similiter in multis aliis locis. Quid autem in spirituali sensu significatur per "timere Deum", dicetur in explicatione ad versum 18, hujus capitis.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.
5. The editors made a correction or note here.