740# “又叫魔鬼和撒但”表示因为他们内层处于来自地狱的邪恶和虚假。这从“魔鬼和撒但”的含义清楚可知，“魔鬼和撒但”是指邪恶和虚假方面的地狱(对此，我们很快就会谈到)。它表示那些内层处于邪恶和由此而来的虚假之人，因为此处由“龙”表示，并被称为“魔鬼和撒但”的人外层不是这样，但内层是这样；因为他们外层像教会的人，一些人像天堂天使那样谈论神、主、对主之信和对主之爱，谈论天堂和地狱，他们还从圣言收集许多东西来证实他们的教条。因此，他们通过这些外层与天堂结合；然而，他们内层并未受它们影响，更不用说以它们为快乐了；相反，他们只受身体和世俗事物影响，只以这些事物为快乐，甚至视天上的事物相对来说无关紧要。总之，他们爱身体和世界的事物胜过一切，仅视天上的事物为服务的事物；因此，他们将身体和世界的事物当作头，将天上的事物当作脚。他们之所以这样，是因为他们轻视生活，声称拯救人的，是唯信，不是生活的任何良善。因此，他们是魔鬼和撒但，因为人是他内层的样子，不是他仅外层的样子，除非他表面上的言行出于内层。此外，人死后仍是这样；因为一个人内层如何，他在灵方面就如何，人的灵就是意愿和由此而来的生活所来自的情感。由此可知，那些轻视生活的人内层是魔鬼和撒但，并且当他们在世上的生活结束，他们成为灵时，他们也变成魔鬼和撒但。
他们之所以被称为“魔鬼和撒但”，是因为“魔鬼”和“撒但”这两者都表示地狱；“魔鬼”表示邪恶所来自的地狱，“撒但”表示虚假所来自的地狱；该地狱被称为“撒但”，是因为所有在其中的人都被称为撒但，另一个地狱被称为“魔鬼”，是因为所有在其中的人都被称为“魔鬼”。在创世之前曾为光明天使，后来与其同伙一起被扔进地狱的魔鬼或撒但并不存在，这一点可从《天堂与地狱》(311–316节)一书中标题为“天堂和地狱皆来自人类”的章节明显看出来。
要知道，天堂分为两个国度，即一个属天国度和一个属灵国度(对此，参看《天堂与地狱》，20–28节)。与这两个国度相对立地对应的是地狱所分成的两个国度；与属天国度相对立地对应的是由魔鬼构成，因而被称为“魔鬼”的地狱国度，与属灵国度相对立地对应的是由撒但构成，因而被称为“撒但”的地狱国度。正如属天国度由处于对主之爱的天使构成，与属天国度相对立地对应的地狱国度由处于自我之爱的魔鬼构成；因此，各种邪恶从这个地狱流出。正如属灵国度由处于对邻之仁的天使构成，与属灵国度相对立地对应的地狱国度则由处于源自世界之爱的虚假的撒但构成；因此，各种虚假从这个地狱流出。
740b.由此清楚可知，在以下经文中，“魔鬼”和“撒但”表示什么。福音书：
耶稣被引到旷野，受魔鬼的试探。(马太福音4:1等; 路加福音4:1–13)
前面已经说明，“旷野”，以及主所受四十昼和四十夜的“试探”表示什么(可参看AE 730e节)。经上说祂受“魔鬼”的试探，以表示祂受邪恶所来自的地狱试探，因而受最坏的地狱试探；因为这些是主要与主的神性之爱争战的地狱，在这些地狱掌权的爱是自我之爱，这爱是主的爱、因而来自主的爱之对立面。
马太福音：
稗子就是那恶者之子；撒稗子的仇敌就是魔鬼。(马太福音13:38, 39)
“稗子”表示教义、宗教和敬拜的虚假，这些虚假来自邪恶，因此它们也被称为“恶者之子”；由于邪恶把它们带出来，所以经上说：“撒稗子的就是魔鬼。”
路加福音：
那些在路旁的，是指那些人听了，随后魔鬼来，从他们心里把那话夺去，不让他们相信并得救。(路加福音8:12)
马可福音：
那些在路旁的是：话撒在那里，人听的时候，撒但立刻来，把撒在他们心里的话夺了去。(马可福音4:15)
在这一点上，路加福音用了“魔鬼”一词，马可福音则用了“撒但”一词，因为“那些在路旁的种子”表示只在记忆里，没有在生活中所接受的来自圣言的真理，由于这真理既被邪恶，也被虚假夺走，所以经上提到“魔鬼”和“撒但”这两者；因此，路加福音上说：“魔鬼来，从他们心里把那话夺去，不让他们相信并得救。”马可福音上说：“撒但来把撒在他们心里的话夺了去。”
马太福音：
王又要向那左手边的说，你们这被诅咒的人，离开我，进入那为魔鬼和他的使者所预备的永火里去！(马太福音25:41)
此处用“魔鬼”这个词，是因为这些话论及那些不实行善行，因而实行恶行的人；那些不实行善行的人就是在实行恶行；因为前面的经文叙述了他们所做的行为，当良善被轻视时，邪恶就被热爱。
主称加略人犹大是一个魔鬼(约翰福音6:70)；经上说魔鬼钻进了他心里(约翰福音13:2)；他接过那蘸饼以后，撒但就进入他(约翰福音13:27; 路加福音22:3)。经上之所以这样说，是因为加略人犹大代表犹太人，犹太人处于来自邪恶的虚假；因此，他因邪恶而被称为“魔鬼”，因虚假而被称为“撒但”。故经上说“魔鬼钻进了他心里”，“钻进心里”表示进入属于其意愿的爱。经上还说：“他接过那蘸饼以后，撒但就进入他。”“因蘸饼进入他”表示进入肚腹，这表示进入思维，来自邪恶的虚假属于思维。
约翰福音：
耶稣对犹太人说，你们是出于你们的父魔鬼，你们父的欲望，你们愿意行；他从起初就是杀人的，不站在真理上，因他里面没有真理。他说谎是出于自己说的。(约翰福音8:44)
这段经文描述了犹太民族，它从起初是什么样，即：它处于邪恶和由此而来的虚假。“他们的父魔鬼”表示来自地狱的邪恶，他们的父在埃及，后来在旷野就处于这邪恶；“你们父的欲望，你们愿意行”表示他们愿意留在自己欲望的邪恶中；“他从起初就是杀人的，不站在真理上，因他里面没有真理”表示他们摧毁理解力的一切真理；由于“人”表示聪明的真理，所以“杀人的”表示摧毁它的。“他说谎是出于自己说的”表示来自其邪恶的虚假；“他自己”表示意愿的邪恶，“说谎”表示由此而来的虚假。
马太福音：
法利赛人论到耶稣说，祂赶鬼，无非是靠着鬼王别西卜罢了。耶稣知道他们的心思，就对他们说，若撒但赶出撒但，就是自相纷争；他的国怎能立得住呢？我若靠着神的灵赶鬼，那么，神的国就临到你们了。(马太福音12:24–26, 28)
此处用的是“撒但”这个词，而不是魔鬼，因为“别西卜”，也就是以革伦的神，表示一切虚假的神，“别西卜”依据来源表示苍蝇的神或主，而“苍蝇”表示感官人的虚假，因而表示各种虚假。这就是为何别西卜被称为撒但。因此，主还说：“我若靠着神的灵赶鬼，那么，神的国就临到你们了。”“神的灵”表示从主发出的神性真理，“神的国”因此表示处于神性真理的天堂和教会。
福音书：
彼得责怪耶稣，因祂想受难，耶稣转过来，对彼得说，撒但，退我后边去，你是绊脚石，因为你不体会神的事，却体会人的事。(马太福音16:22, 23; 马可福音8:32, 33)
主对彼得说这些话，是因为在相对意义上，“彼得”表示信；由于信属于真理，也属于虚假，如此处，所以彼得被称为撒但；如前所述，“撒但”表示作为虚假源头的地狱。“彼得”代表两种意义上的信，即来自仁的信和无仁之信；无仁之信是虚假的信。此外，那些处于无仁之信的人在主让自己被钉十字架中找到绊脚石；因此，这被称为“绊脚石”。由于十字架受难是主所受的最后试探和对所有地狱的完全胜利，以及祂的神性与神性人身的完全合一，而那些处于虚假之信的人不知道这一点，所以主说：“你不体会神的事，却体会人的事。”
路加福音：
耶稣对西门说，看哪，撒但要求你们，好筛你们像麦子一样。但我已经为你祈求，叫你的信不至失掉；所以你回转过来的时候，要坚固你的弟兄。(路加福音22:31, 32)
此处“彼得”也代表无仁之信，这信是虚假的信，因为这话是主对他说的，就在他三次否认主之前。由于他代表信，所以主说：“我已经为你祈求，叫你的信不至失掉。”他代表虚假的信，这一点从主对他说的话明显看出来，即：“所以你回转过来的时候，要坚固你的弟兄。”由于虚假的信就像风前的糠秕，所以经上说“撒但要求他们，好筛他们像麦子一样”，“麦子”表示与糠秕分离的仁之良善。由此清楚可知，为何此处用“撒但”这个名。
同一福音书：
我曾看见撒但从天上坠落，像闪电一样。(路加福音10:18)
此处“撒但”与也出现在天上，并从天上摔下去的“龙”具有相同的含义；但严格来说，“魔鬼”指的是“龙”，“撒但”指的是“他的使者”。“龙的使者”表示邪恶之虚假，这一点可见于随后的章节。“撒但从天上坠落”表示主通过那时祂所处的神性真理将一切虚假都从天堂逐出，并征服那些被称为“撒但”的地狱，就像米迦勒把“龙同他的使者”扔下去一样(对此，参看AE 737节)。
740c.约伯记：
有一天，神的众子来侍立在耶和华面前，撒但也来在他们中间。耶和华问撒但说，你从哪里来？撒但回答耶和华说，我在地上走来走去，遍地行走。耶和华将属于约伯的一切都交在撒但手里，只是不让他伸手加害约伯；尽管后来他可能会摸自己的骨和肉。(约伯记1:6–12; 2:1–7)
这段经文是以历史的形式写成的，这一点从这本书中的许多事明显看出来。《约伯记》是古教会的一本书，按照当时的写作模式，充满对应；然而，它是一本非常优秀和有用的书。那时，天使被称为“神的众子”，因为“神的众子”和“天使或使者”一样，表示神性真理，而“撒但”表示地狱的虚假。由于地狱通过虚假试探人，约伯后来受到试探，而地狱的虚假被神性真理驱散，所以经上说：“撒但站在神的众子中间。”此处不会解释其余的经文表示什么，因为这些事必须按其系列联系起来加以检查，才会变得显而易见。
诗篇：
他们向我以恶报善，以恨报我的爱；愿你派一个恶人辖制他，让撒但站在他右手边。(诗篇109:5–6)
这段经文，像大卫诗篇中的大多数事物一样，是关于主及其所受试探的预言；因为祂承受了最可怕的试探，在所有人之上。由于主在祂所受的试探中出于神性之爱与地狱争战，而这些地狱对祂是最怀有敌意的，所以经上说：“他们向我以恶报善，以恨报我的爱。”由于地狱的邪恶和虚假在这些地狱盛行，所以经上说：“愿你派一个恶人辖制他，让撒但站在他右手边。”“站在右手边”表示被完全包围，“撒但”表示他所拥有的地狱虚假。
撒迦利亚书：
后来他又指给我看，大祭司约书亚站在耶和华的使者面前，撒但也站在约书亚的右手边，作他的对手；耶和华向撒但说，耶和华责备你，就是拣选耶路撒冷的；这不是从火中抽出来的一根柴吗？约书亚穿着污秽的衣服，站在使者的面前。(撒迦利亚书3:1–3)
这些话涉及什么，只能从前后发生的一系列事看出来；从这些事可以明显看出，这代表了圣言是如何被歪曲的。此处“大祭司约书亚”表示律法或圣言，“他穿着污秽的衣服，站在使者的面前”表示对它的歪曲。这清楚表明，“撒但”在此表示取自被歪曲的圣言的教义虚假；由于那时这教义虚假开始盛行，所以撒迦利亚看见“撒但站在他右手边”；“站在右手边”表示与神性真理争战。由于只有圣言的字义才能被歪曲，因这些真理只是表面上的真理，而那些照字面解释圣言的人很难确信是虚假，所以约书亚说“耶和华责备你”，如前所述(AE 735节)，那里解释了“米迦勒为摩西的尸首与魔鬼争辩，米迦勒对魔鬼说，主责备你吧”(犹大书1:9)表示什么。由于此处所指的是取自被歪曲的圣言的教义真理，所以经上说：“耶和华拣选耶路撒冷；这不是从火中抽出来的一根柴吗？”“耶路撒冷”表示教会的教义，“从火中抽出来的一根柴”表示真理所剩无几。
在旧约的这些经文中，经上只提到“撒但”，没有提到魔鬼的地方，经上使用“仇敌”、“敌人”、“仇恨者”、“对手”、“控告者”、“鬼魔或鬼”，以及“死亡”和“地狱”取代“魔鬼”这个词。由此清楚可知，“魔鬼”表示邪恶所来自的地狱，“撒但”表示虚假所来自的地狱；如在以下启示录的经文中：
然后，我看见一位天使从天上降下来，手里拿着无底坑或深渊的钥匙和一条大链子，他捉住那龙，那古蛇，就是魔鬼、撒但，把它捆绑一千年。那一千年完了，撒但必从监牢里被释放，要迷惑列族。那迷惑他们的魔鬼被扔进火湖和硫磺里。(启示录20:1, 2, 7, 8, 10)
至于“鬼魔”和“鬼魔的灵”表示什么，可参看前文(AE 586节)。
740. Called the devil and Satan.- That this signifies because they were interiorly in evils and in falsities from hell, is evident from the signification of the devil and Satan, as denoting hell as to evils and falsities, of which we shall speak presently. It means those who were interiorly in evils and falsities therefrom, because those who are here meant by the dragon, and are called the devil and Satan, are not outwardly, but interiorly such; for outwardly they talk like men of the church, and some like angels of heaven, about God, the Lord, faith in and love to Him, and about heaven and hell, and they gather many things from the Word by which they confirm their dogmas. Thus by means of these exterior things they are conjoined to heaven, and yet interiorly they are not influenced by them, much less delighted with them; but they are influenced by and delighted with bodily and worldly things only, and even regard heavenly things as respectively of no account. In a word, they love above all things bodily and worldly affairs, but heavenly things merely as subservient matters, so that the things which belong to the body and the world are made the head, and heavenly things the feet. They are such because they make no account of life, saying that faith alone saves, and not any good of life. Therefore they are devils and satans; for a man is such as he is interiorly, and not such as he is merely outwardly except when he speaks and acts outwardly from the interior. Moreover, a man continues to be such after death; for such as a man is interiorly, such also he is as to the spirit, and the spirit of man is affection, from which is the will and the life therefrom. From this it follows that those who make no account of life are interiorly devils and satans, and also become devils and satans when their life in the world is ended and they become spirits.
[2] The reason why they are called the devil and Satan is, that the devil and Satan signify hell, the devil signifying that hell from which evils come, and Satan that hell from which falsities come; the latter hell is called Satan, because all who are in it are called satans, and the former hell is called the devil because all who are in it are called devils. That there was no devil or Satan who before the creation of the world had been an angel of light, and was afterwards cast down with his crew into hell, is evident from what has been said in Heaven and Hell 311-316), under the head "Heaven and hell are from the human race."
[3] It must be understood that there are two kingdoms into which the heavens are divided, namely, the celestial kingdom and the spiritual kingdom, as may be seen in Heaven and Hell 20-28). To these two kingdoms correspond oppositely the two kingdoms into which the hells are divided; to the celestial kingdom corresponds oppositely the infernal kingdom, which consists of devils, and is therefore called the devil; and to the spiritual kingdom corresponds oppositely the infernal kingdom, which consists of satans, and is therefore called Satan. And as the celestial kingdom consists of angels who are in love to the Lord, so the infernal kingdom corresponding oppositely to the celestial kingdom consists of devils, who are in the love of self, and therefore from that hell evils of every kind flow forth. And as the spiritual kingdom consists of angels who are in charity towards the neighbour, so the infernal kingdom, which corresponds oppositely to the spiritual kingdom, consists of satans, who are in falsities from the love of the world, and therefore from that hell falsities of every kind flow forth.
[4] From these things it is evident what the devil and Satan signify in the following passages in the Evangelists:
"Jesus was led into the wilderness, that he might be tempted of the devil" (730:41). He is said to have been tempted by the devil, to signify that He was tempted by the hells whence evils come, thus by the worst of the hells; for these were the hells that chiefly fought against the Lord's Divine Love, the love reigning in those hells being the love of self, and this love is the opposite of the Lord's love and thus of the love which is from the Lord.
[5] In Matthew:
"The tares are the sons of the evil; the enemy who soweth them is the devil" (13:38, 39).
Tares signify the falsities of doctrine, of religion and of worship, which are from evil, wherefore also they are called the sons of the evil [one]; and since evil produces them, it is said that it is the devil who soweth them.
[6] In Luke:
"Those upon the way are they that hear, then cometh the devil, and taketh away the word out of their heart, that they may not believe and be saved" (8:12).
And in Mark:
"These are they upon the way, where the word is sown; and when they have heard, immediately Satan cometh and taketh away the word which hath been sown in their hearts" (4:15).
Respecting this the term devil is used in Luke, and Satan in Mark, for the reason that the seed which fell upon the way signifies truth from the Word, received in the memory only and not in the life, and as this is taken away both by evil and falsity, therefore both the devil and Satan are mentioned. And in Luke it is said "that the devil cometh and taketh away the word out of their heart, that they may not believe and be saved; while in Mark, "that Satan cometh and taketh away the word which hath been sown in their hearts."
[7] In Matthew:
"The king shall say to them on the left hand, Depart from me, ye cursed, into eternal fire prepared for the devil and his angels" (25:41).
The term devil is here used because these words are said of those who did not do good works, and therefore did evil works. For those who do not do good works do evil works, and the works which they did not do are recounted in the preceding verses; for when goods are lightly esteemed, evils are loved.
[8] And the Lord called Judas Iscariot a devil (6:70); and it is said that "the devil put into his heart" (John 13:2); and that after he had taken the sop "Satan entered into him" (John 13:27; Luke 22:3). This is said because Judas Iscariot represented the Jews, who were in falsities from evil, therefore from evil he is called a devil, and from falsities Satan. It is therefore said that "the devil put into his heart," to put into the heart meaning into the love which is of the will. Also it is said that "after he had taken the sop Satan entered into him," to enter into him with the sop meaning to enter into the belly, and to enter into the belly signifies into the thought, and falsities from evil belong to the thought.
[9] In John:
Jesus said to the Jews, "Ye are of your father the devil, and the desires of your father ye will do; he was a murderer from the beginning, and stood not in the truth, because the truth was not in him; when he speaketh a lie, he speaketh from his own (ex proprio)" (8:44).
The Jewish nation is here described as to what it had been from the beginning, namely, that it was in evil and in falsities therefrom. Their father the devil means evil from hell, in which their fathers were in Egypt and afterwards in the wilderness. That they wished to remain in the evils of their own desires is signified by "the desires of your father ye will do"; that they destroyed every truth of the understanding is signified by "he was a murderer from the beginning, and stood not in the truth, because the truth was not in him"; as man signifies the truth of intelligence, so a murderer signifies its destruction. Falsities from their evil are signified by When he speaketh a lie he speaketh from his own (ex proprio), his own signifying the evil of the will, and a lie the falsity therefrom.
[10] In Matthew:
The Pharisees said of Jesus, "He doth not cast out demons but by Beelzebub, the prince of the demons. Jesus, knowing their thoughts, said unto them, If Satan cast out Satan, he is divided against himself; how then shall his kingdom stand? If I in the spirit of God cast out demons, then is the kingdom of God come unto you" (12:24, 25, 26, 28).
Here the term satan, and not devil, is used because Beelzebub, who was the god of Ekron, means the god of all falsities, for Beelzebub, by derivation, means the lord of flies, and flies signify the falsities of the sensual man, thus falsities of every kind. This is why Beelzebub is called Satan; therefore the Lord also said, "If I in the spirit of God cast out demons, then is the kingdom of God come unto you," the spirit of God meaning Divine Truth proceeding from the Lord, and the kingdom of God, heaven and the church which is in Divine truths.
[11] In the Evangelists:
Peter rebuking Jesus for desiring to suffer, Jesus "turned and said unto Peter, Get thee behind me Satan, thou art a stumbling-block, because thou savourest not the things which are of God, but the things which are of men" (Matthew 16:22, 23; Mark 8:32, 33).
The Lord spoke these words to Peter, because in a representative sense Peter signified faith; and as faith is of truth, and also of falsity, as in the present case, therefore Peter is called Satan; for as already said, Satan denotes that hell from which falsities arise. Peter represented faith in both senses, namely, faith from charity, and faith without charity; and faith without charity is the faith of falsity. Those also who are in faith without charity find a stumbling-block in the Lord's suffering Himself to be crucified, therefore this is called a stumbling-block. As the passion of the cross was the Lord's last temptation, and the complete victory over all the hells, and also the full union of His Divine with the Divine Human, and as this is unknown to those who are in a faith of falsity, the Lord said, Thou savourest not the things which are of God, but the things which are of men.
[12] In Luke:
Jesus said to Simon, "Lo, Satan hath demanded you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not; when, therefore, thou hast turned again, strengthen, thy brethren" (22:31, 32).
Here also Peter represents faith without charity, which faith is a faith of falsity, for this was said to him by the Lord, just before he denied Him thrice. Because he represented faith, therefore the Lord says, "I have prayed for thee, that thy faith fail not"; that he represented the faith of falsity is evident from the fact that the Lord said to him, "When therefore thou hast turned, strengthen thy brethren." As the faith of falsity is like chaff before the wind, therefore it is said that "Satan hath demanded them, that he may sift them as wheat," wheat denoting the good of charity separated from the chaff. It is therefore evident why the term satan is here used.
[13] In the same:
"I saw Satan as lightning falling from heaven" (737).
[14] In Job:
"There was a day when the sons of God came to stand near Jehovah, and Satan came in the midst of them. And Jehovah said unto Satan, Whence comest thou? And Satan answered Jehovah, and said, From going to and fro in the earth, and from walking through it. And Jehovah gave into the hand of Satan all things belonging to Job, but he was not to put forth his hand upon him; although afterwards he might touch his bone and his flesh" (1:6-12; chap. 2:1-7).
That this is composed in the form of history is evident from many things in this book. The book of Job is a book of the Ancient Church, full of correspondences, according to the mode of writing at that time, and yet it is a book of great excellence and use. Angels at that time were called the sons of God, because the sons of God, the same as the angels, mean Divine truths, while Satan means infernal falsities. And as the hells tempt man by means of falsities, as Job was afterwards tempted, and as infernal falsities are dispersed by Divine Truths, therefore it is said that Satan stood in the midst of the sons of God. What the rest signifies will not be explained here, since those things must examined in their connection.
[15] In David:
"They lay upon me evil for good, and hatred for my love; set thou a wicked one over him, and let Satan stand at his right hand" (Psalm 109:5, 6).
This, like most things in the Psalms of David, is a prophecy concerning the Lord and His temptations; and He, above all, endured the most terrible temptations. And as the Lord, in His temptations, fought from Divine Love against the hells, and these were most hostile to Him, it is said, "They lay upon me evil for good, and hatred for my love"; and as infernal evil and falsity prevail in the hells, it is said, "Set thou a wicked one over him, and let Satan stand at his right hand," to stand at the right hand signifying to be completely beset, while Satan signifies infernal falsity with which he was beset.
[16] In Zechariah:
"Afterwards he showed me Joshua the high priest standing before the angel of Jehovah, and Satan standing at his right hand to be his adversary; and Jehovah said unto Satan, Jehovah rebuke thee, he who chooseth Jerusalem; is not this a brand plucked out of the fire? And Joshua was clothed in filthy garments, and thus stood before the angel" (735), where it is explained what is signified by the words "Michael disputed with the devil about the body of Moses, and said to the devil, The Lord rebuke thee" (Jude, verse 9). Because truth of doctrine from the Word which has been falsified is here meant, it is said, Jehovah who chooseth Jerusalem; is not this a brand plucked out of the fire?" Jerusalem signifying the doctrine of the church, and a brand plucked out of the fire signifying that there was but little of truth remaining.
[17] In these passages in the Old Testament, Satan only is mentioned, and nowhere the devil, but instead of the latter the terms foe, enemy, hater, adversary, accuser, demon, also death and hell, are made use of. From these things it is evident that the devil signifies the hell whence evils arise, and Satan the hell which is the source of falsities; as also in the following passage in the Apocalypse:
"Afterwards I saw an angel coming down out of heaven having the key of the abyss, and a great chain upon his hand, and he laid hold on the dragon, the old serpent, which is the devil and Satan, and bound him a thousand years, And when the thousand years are consummated, Satan shall be loosed out of his prison," and shall seduce the nations; "and the devil who seduced them was cast into a lake of fire and sulphur" (586).
740. Called the devil and Satan, signifies because interiorly they were in evils and in falsities that are from hell. This is evident from the signification of "the devil and as being hell in respect to evils and falsities (of which presently). It means those who were interiorly in evils and the falsities thence, since those who are here meant by "the dragon" and are called "the devil and Satan," are not exteriorly such, but interiorly; for exteriorly 1they speak like men of the church, and some like angels of heaven, about God, the Lord, faith in Him and love to Him, and about heaven and hell, and they gather many things from the Word by which they confirm their dogmas; thus by these exteriors they are conjoined to heaven; and yet interiorly they are not affected by them, much less delighted with them, but are affected and delighted only with bodily and worldly things, even so that they regard heavenly things as comparatively of no account. In a word, they love above all things the things of the body and of the world, and heavenly things only as things serviceable; thus they make the things of the body and of the world the head, and heavenly things the feet. They are such because they make the life to be of no account, saying that faith alone saves, and not any good of life. Therefore they are devils and satans, for man is such as he is interiorly, and not such as he is merely exteriorly, except when he speaks and acts outwardly from the interior. Moreover, a man continues such after death; for such as a man is interiorly, such he is in respect to the spirit, and the spirit of man is the affection from which is the will and the life therefrom. From this it follows that those who make no account of the life are interiorly devils and satans, and they also become devils and satans when their life in the world is ended and they become spirits.
[2] They are called "the devil and Satan" because both "the devil" and "Satan" signify hell; "the devil" signifying the hell from which are evils, and "Satan" the hell from which are falsities; this hell is called "Satan" because all who are in it are called satans, and the other hell is called "the devil" because all who are in it are called devils. Before the creation of the world there was no devil or Satan who had been an angel of light and was afterwards cast down with his crew into hell, as can be seen from what has been said in the work on Heaven and Hell 311-316, under the head, "Heaven and Hell Are from the Human Race").
[3] It is to be known that there are two kingdoms into which the heavens are divided, namely, a celestial kingdom and a spiritual kingdom (on which see in the work on Heaven and Hell 20-28). To these two kingdoms correspond by opposition the two kingdoms into which the hells are divided; to the celestial kingdom corresponds by opposition the infernal kingdom that consists of devils and is therefore called "the devil," and to the spiritual kingdom corresponds by opposition the infernal kingdom that consists of satans and is therefore called "Satan." And as the celestial kingdom consists of angels who are in love to the Lord, so the infernal kingdom corresponding by opposition to the celestial kingdom consists of devils, who are in the love of self; consequently from that hell evils of every kind flow forth. And as the spiritual kingdom consists of the angels who are in charity towards the neighbor, so the infernal kingdom that corresponds by opposition to the spiritual kingdom consists of satans, who are in falsities from love of the world, consequently from that hell falsities of every kind flow forth.
[4] From this it is clear what "the devil" and "Satan" signify in the following passages. In the Gospels:
Jesus was led into the wilderness to be tempted by the devil (730. He is said to have been tempted "by the devil" to signify that He was tempted by the hells from which are evils, thus by the worst of the hells, for these were the hells that chiefly fought against the Lord's Divine love, since the love that reigned in those hells was the love of self, and this love is the opposite of the Lord's love, thus of the love that is from the Lord.
[5] In Matthew:
The tares are the sons of the evil one; the enemy that soweth is the devil (Matthew 13:38, 39).
"Tares" signify the falsities of doctrine, of religion, and of worship, which are from evil, therefore they are also called "the sons of the evil one;" and as evil brings them forth it is said that it is "the devil that soweth them."
[6] In Luke:
Those upon the way are they that hear; then cometh the devil and taketh away the word from their heart, that they may not believe and be saved (Luke 8:12).
And in Mark:
These are they upon the way, where the word is sown; and when they have heard, straightway cometh Satan and taketh away the word which hath been sown in their hearts (Mark 4:15).
Respecting this the term "devil" is used in Luke, and "Satan" in Mark, for the reason that "the seed that fell upon the way" signifies truth from the Word that is received in the memory only and not in the life, and as this is taken away both by evil and by falsity, therefore both "the devil" and "Satan" are mentioned; and therefore in Luke it is said that "the devil cometh and taketh away the word from their heart, that they may not believe and be saved;" and in Mark that "Satan cometh and taketh away the word which hath been sown in their hearts."
[7] In Matthew:
The king shall say to them on the left hand, Depart from Me, ye cursed, into the eternal fire prepared for the devil 2and his angels (Matthew 25:41).
Here the term "devil" is used because this was said of those who did not do good works, and therefore did evil works; for those who do not do good works do evil works; for the works they did not do are recounted in the preceding verses, and when goods are lightly esteemed evils are loved.
[8] The Lord calls Judas Iscariot:
A devil (John 6:70);
And it is said that the devil put into his heart (John 13:2);
And that after he had taken the sop satan entered into him (John 13:27; Luke 22:3).
It is so said because Judas Iscariot represented the Jews, who were in falsities from evil, and therefore from evil he is called a "devil," and from falsities a "Satan." Wherefore it is said that "the devil put into his heart," "to put into the heart" meaning into the love that is of his will. Also it is said that "after he had taken the sop Satan entered into him;" "to enter into him with the sop" meaning into the belly, which signifies into the thought, and falsities from evil belong to the thought.
[9] In John:
Jesus said to the Jews, Ye are of your father the devil, and the desires of your father ye will to do; he was a murderer from the beginning, and stood not in the truth because there is no truth in him; when he speaketh a lie he speaketh from his own (John 8:44).
This describes the Jewish nation, such as it had been from the beginning, namely, that it was in evil and in falsities therefrom. "Their father the devil" means evil from hell, in which their fathers were in Egypt and afterwards in the desert; that they willed to remain in the evils of their cupidities is signified by "the desires of your father ye will to do;" that they destroyed every truth of the understanding is signified by "he was a murderer from the beginning, and stood not in the truth because there was no truth in him;" as "man" signifies the truth of intelligence, so "murderer" signifies its destroyer. Their falsities from evil are signified by "when he speaketh a lie he speaketh from his own;" "his own" signifying the evil of the will, and "lie" the falsity therefrom.
[10] In Matthew:
The Pharisees said of Jesus, He doth not cast out demons but by Beelzebub the prince of the demons. Jesus, knowing their thoughts, said unto them, If Satan casteth out satan he is divided against himself; how then shall his kingdom stand? But if I in the spirit of God cast out demons, then is the kingdom of God come unto you (Matthew 12:24-26, 28).
Here the term "Satan," and not devil is used, because "Beelzebub," who was the god of Ekron, means the god of all falsities, for "Beelzebub" by derivation means the god of flies, and "flies" signify the falsities of the sensual man, thus falsities of every kind. This is why Beelzebub is called Satan. So, too, the Lord said, "If I in the spirit of God cast out demons, then is the kingdom of God come unto you;" "the spirit of God" meaning Divine truth proceeding from the Lord, and "the kingdom of God" thence signifying heaven and the church that are in Divine truths.
[11] In the Gospels:
Peter rebuking Jesus because He was willing to suffer, Jesus turned and said unto Peter, Get thee behind Me, Satan, thou art a stumbling-block, because thou savorest not the things which are of God, but the things which are of men (Matthew 16:22, 23; Mark 8:32, 33).
The Lord said this to Peter because in a representative sense "Peter" signified faith; and as faith is of truth, and also, as here, of falsity, Peter is called Satan, for as has been said "Satan" means the hell that is the source of falsities. "Peter" represented faith in both senses, namely, faith from charity, and faith without charity; and faith without charity is the faith of falsity.
Moreover, those who are in faith without charity find a stumbling-block in the Lord's suffering Himself to be crucified; therefore this is called a "stumbling-block." As the passion of the cross was the Lord's last temptation and complete victory over all the hells, and also the complete union of His Divine with the Divine Human, and this is unknown to those who are in the faith of falsity, the Lord said "thou savorest not the things which are of God, but the things which are of men. "
[12] In Luke:
Jesus said to Simon, Behold Satan demanded you that he might sift you as wheat. But I prayed for thee that thy faith fail not; when, therefore, thou shalt be converted, strengthen thou thy brethren (Luke 22:31, 32).
Here, too, "Peter" represents faith without charity, which faith is the faith of falsity, for this was said to him by the Lord just before he thrice denied Him. Because he represented faith therefore the Lord says, "I prayed for thee that thy faith fail not;" that he represented the faith of falsity is evident from the Lord's saying to him, "when, therefore, thou shalt be converted, strengthen thou thy brethren." As the faith of falsity is like chaff before the wind, it is said that "Satan demanded them that he might sift them as wheat," "wheat" meaning the good of charity separated from chaff. From this it is clear why the name "Satan" is here used.
[13] In the same:
I beheld Satan as lightning falling from heaven (737).
[14] In Job:
There was a day when the sons of God came to stand by Jehovah, and Satan came in the midst of them. And Jehovah said unto Satan, Whence comest thou? And Satan answered Jehovah and said, From going to and fro in the earth, and from walking through it. And Jehovah gave into the hand of Satan all things belonging to Job, but he was not to put forth his hand upon Job; also afterwards that he might touch his bone and his flesh (Job 1:6-12; 2:1-7).
That this is a composed history is evident from many things in this book. The book of Job is a book of the Ancient Church, full of correspondences, according to the mode of writing at that time, but yet it is an excellent and useful book. The angels at that time were called "sons of God," because "sons of God," the same as "angels," mean Divine truths, and "Satan" infernal falsities. And as the hells tempt men by falsities, as Job was afterwards tempted, and as infernal falsities are dispersed by Divine truths, it is said that "Satan stood in the midst of the sons of God." What the rest signifies will not be explained here, since it must be made clear in its series.
[15] In David:
They put upon me evil for good, and hatred for my love; appoint Thou a wicked one over him, and let Satan stand at his right hand (Psalms 109:5-6).
This, like most things in the Psalms of David, is a prophecy respecting the Lord and His temptations; for He above all others endured the most frightful temptations; and as He in His temptations fought from Divine love against the hells, which were most hostile to Him, it is said "they put upon me evil for good, and hatred for my love;" and as infernal evil and falsity prevail with them it is said "appoint thou a wicked one over him, and let Satan stand at his right hand;" "to stand at the right hand" signifying to be wholly possessed, and "Satan" signifying infernal falsity with which he was possessed.
[16] In Zechariah:
Afterwards he showed me Joshua the great priest standing before the angel of Jehovah, and Satan standing at his right hand to be his adversary; and Jehovah said unto Satan, Jehovah rebuke thee, even He who chooseth Jerusalem; is not this a brand delivered out of the fire? And Joshua was clothed in filthy garments, and thus stood before the angel (Zechariah 3:1-3).
What this involves can be seen only from the series of things that precede and follow; from these it can be seen that this represented how the Word was falsified. "Joshua the great priest" signifies here the law or the Word; and "he stood before the angel clothed in filthy garments" signifies its falsification. This shows that "Satan" here means the falsity of doctrine from the Word when it is falsified; and as this began to prevail at that time, Zechariah saw "Satan standing at his right hand;" "to stand at the right hand" signifying to fight against Divine truth. Because it is the sense of the letter of the Word only that can be falsified, for the reason that the things in that sense are truths in appearance only, and those who interpret the Word according to the letter cannot easily be convinced of falsities, so Joshua 3said, "Jehovah rebuke thee," as above n. Jude 1:9). Because the truth of doctrine from the Word which has been falsified is here meant, it is said, "Jehovah who chooseth Jerusalem; is not this a brand delivered out of the fire?" "Jerusalem" signifying the doctrine of the church, and "a brand delivered out of the fire" that there was but little of truth left.
[17] In these passages in the Old Testament "Satan" only is mentioned, and in no place the devil, but instead of the devil the terms "foe," "enemy," "hater," "adversary," "accuser," "demon," also "death" and "hell," are made use of. From this it may be clear that "the devil" signifies the hell from which are evils, and "Satan" the hell from which are falsities; as also in the following passages in Revelation:
Afterwards I saw an angel coming down out of heaven having the key of the abyss and a great chain upon his hand, and he laid hold on the dragon, the old serpent, which is the devil and Satan, and bound him a thousand years. And when the thousand years are finished, Satan shall be loosed out of his prison, and shall lead the nations astray. And the devil that led them astray was cast into the lake of fire and brimstone (586.
Footnotes:
1. The Latin has "interiorly."
2. The Greek has "devil," as is also found in 504.
3. The Latin here has "Jehovah," but cf. The text as given above.
740. "Vocatus diabolus et satanas." - Quod 1
significet quia interius sunt in malis et in falsis quae ab inferno, constat ex significatione "diaboli et satanae", quod sit infernum quoad mala et quoad falsa (de qua sequitur); quod sint qui [interius] in malis et inde falsis sunt, est quia illi qui hic per "draconem" intelliguntur, [et qui] vocantur "diabolus et satanas", non exterius tales sunt, sed interius; 2
exterius enim loquuntur sicut homines ecclesiae, et quidam sicut angeli caeli, de Deo, de Domino, de fide et amore in Ipsum, deque caelo et inferno, et ex Verbo multa depromunt per quae sua dogmata confirmant; inde est quod per exteriora haec conjuncti sint caelo, at vero interius non illis afficiantur, minus delectentur, sed solum afficiuntur et delectantur corporeis et mundanis, usque adeo ut caelestia respective nihili pendant: verbo, corporea et mundana super omnia amant, et caelestia solum ut servitia, sic ut illa quae corporis et mundi sunt, faciant caput, ac caelestia pedes. Tales sunt quia vitam nihili faciunt, dicentes quod sola fides salvet, et non aliquod bonum vitae: inde est quod diaboli et satanae sint, nam homo talis est qualis est interius, et non qualis est solum exterius, nisi exterius loquatur et agat ex interiori: talis etiam manet post mortem; nam qualis homo est interius, talis etiam est quoad spiritum, et spiritus hominis est affectio, ex qua voluntas et inde vita; inde sequitur quod illi qui nihili faciunt vitam, interius diaboli et satanae sint, et quoque post exactam vitam in mundo, dum fiunt spiritus, diaboli et satanae fiant.
[2] Quod dicantur "diabolus et satanas", est quia per "diabolum" significatur infernum, pariter per "satanam", sed per "diabolum" significatur infernum unde mala, et per "satanam" infernum unde falsa; quod hoc infernum dicatur satanas, est quia omnes qui in eo sunt vocantur satanae; et quod illud infernum dicatur Diabolus, est quia omnes qui ibi sunt dicuntur diaboli: quod non aliquis diabolus et satanas ante creationem mundi fuerit, qui fuerat lucis angelus, et postea cum turba sua dejectus in infernum, constare potest ex illis quae in opere De Caelo et Inferno (n. 311-316) ostensa sunt, ubi actum est de eo, Quod Caelum et Infernum sint ex Humano Genere.
[3] Sciendum est quod sint duo regna in quae distincti sunt caeli, nempe regnum caeleste et regnum spirituale (de quibus etiam videatur opus De Caelo et Inferno 20-28). His duobus regnis ex opposito correspondent duo regna in quae inferna distincta sunt; regno caelesti ex opposito correspondet regnum infernale quod ex diabolis consistit, et inde vocatur Diabolus; et regno spirituali ex opposito correspondet regnum infernale quod ex satanis consistit, et inde vocatur satanas. Et quia regnum caeleste consistit ex angelis qui in amore in Dominum sunt, ita regnum infernale regno caelesti ex opposito correspondens consistit ex diabolis qui in amore sui sunt; inde est quod ex illo inferno mala omnis generis effluant: et quia regnum spirituale consistit ex angelis qui in charitate erga proximum sunt, ita regnum infernale regno spirituali ex opposito correspondens consistit ex satanis qui in falsis ex amore mundi sunt; inde est quod ex illo inferno falsa omnis generis effluant.
[4] Ex his constare potest quid significat "diabolus" et quid "satanas" In sequentibus locis:
- Apud Evangelistas,
"Jesus deductus est in desertum..., ut tentaretur a diabolo (Matthaeus 4:1, seq.; Luc. 4:1-13 3
):
quid per "desertum", et quid per "tentationes" Domini quadraginta diebus et quadraginta noctibus, significatur, supra (n. 730 [e]) ostensum est: quod "a diabolo" dicatur tentatus, significat quod ab infernis unde mala, ita a pessimis; nam illa inferna primario pugnabant contra Divinum Amorem Domini; nam amor in illis infernis regnans est amor sui, et hic amor est oppositus amori Domini, ita amori qui a Domino.
[5] Apud Matthaeum,
"Zizania sunt filii mali, inimicus.. qui seminat.. est diabolus" (13:38, 39):
"zizania" significant falsa doctrinae, religionis et cultus, quae ex malo sunt; quare etiam vocantur "filii mali"; et quia malum producit illa, dicitur quod "diabolus" sit qui seminat illa.
[6] Apud Lucam,
"Qui.. super via, sunt audientes, postea venit diabolus, et aufert verbum e corde eorum, ut non credant et salventur" (8:12);
et apud Marcum,
"Hi.. sunt qui super viam, ubi seminatur verbum, et quando audiverint statim venit satanas, et aufert verbum seminatum in cordibus eorum" (4:15):
de hoc apud Lucam dicitur "diabolus", et apud Marcum in "satanas", ex causa, quia per "semen quod cecidit super viam" significatur verum e Verbo quod solum recipitur memoria et non vita; hoc quia aufertur tam a malo quam a falso, ideo dicitur "diabolus" et "satanas"; inde est quod apud Lucam dicatur quod "veniat diabolus et auferat verbum e corde eorum, ut non credant et salventur"; et apud Marcum, quod "veniat satanas et auferat verbum seminatum in cordibus eorum."
[7] Apud Matthaeum,
"Rex dicet eis a sinistris, Discedite a Me, maledicti, in ignem aeternum paratum 4
diabolo et angelis ejus" (25:41):
quod hic dicatur "diabolus", est quia haec dicta sunt de illis qui non bona, et ideo mala fecerunt; nam qui non bona opera faciunt, illi, mala opera faciunt; recensentur enim opera in praecedentibus quae non fecerunt; nam cum bona vilipenduntur, mala amantur.
[8] Vocatur Judas Ischarioth a Domino
"Diabolus" (Johannes 6:70);
et dicitur quod diabolus injecerit in cor ejus (Johannes 13:2):
et quod post assumptam offulam satanas ingressus sit in 5
eum (Johannes 13:27; Luca 22:3):
causa quod ita dicatur, est quia per Judam Ischarioten repraesentati sint Judaei, qui quia in falsis ex malo fuerunt, ex malo vocatur "diabolus", et ex falsis "satanas": quare dicitur quod "diabolus injecerit in cor ejus"; "injicere in cor" est in amorem qui voluntatis ejus: et quod "satanas post assumptam offulam ingressus sit in eum"; "ingredi in eum cum offula" est in ventrem; et "ingredi in ventrem" est in cogitationem, et falsa ex malo sunt cogitationis.
[9] Apud Johannem,
Jesus ad Judaeos, "Vos ex patre diabolo estis, et desideria patris vestri vultis facere; is homicida fuit ab initio, et in veritate non stetit, quia non veritas in eo; quando loquitur mendacium, ex proprio loquitur" (8:44):
describitur hic gens Judaica, qualis ab initio fuerat, quod nempe in malo et inde falsis; per "patrem diabolum" intelligitur malum ex inferno in quo fuerunt patres eorum in Aegypto et postea in deserto; quod voluerint in malis cupiditatum suarum esse, intelligitur per quod "desideria patris vestri vultis facere"; quod omne verum intellectus destruxerint, significatur per quod "homicida fuerit ab initio, et in veritate non steterit, quia non veritas in eo"; "homo" significat verum intelligentiae; inde "homicida", destructorem ejus: falsa ex malo eorum significatur per [quod] "quando loquitur mendacium, ex proprio loquatur"; "proprium" significat malum voluntatis, ac "mendacium" significat falsum inde.
[10] Apud Matthaeum,
Pharisaei dixerunt de Jesu, "Non ejicit daemonia nisi per Beelzebul, principem daemoniorum; sciens.. Jesus cogitationes illorum dixit illis, .... Si satanas satanam ejicit, contra se ipsum divisus est; quomodo.. regnum illius stabit? .... Si Ego in spiritu Dei ejicio daemonia, utique pervenit ad vos regnum Dei (12:24, [25,] 26, 28):
quod hic "satanas", et non diabolus, dicatur, est quia per "Beelzebulem", qui fuerat deus Ekronis, intelligitur deus omnium falsorum; nam Beelzebul, si interpreteris, est Dominus muscarum, et "muscae" significant falsa sensualis hominis, ita falsa omnis generis; inde est quod Beelzebul dicatur satanas: quare etiam dixit Dominus, "Si Ego in spiritu , Dei ejicio daemonia, utique pervenit ad vos regnum Dei"; per "spiritum Dei" intelligitur Divinum Verum procedens a Domino, et per "regnum Dei" inde significatur caelum et ecclesia quae in Divinis Veris.
[11] Apud Evangelistas,
Petrus increpans Jesum, quod vellet pati; et Jesus "conversus dixit Petro, Abi post Me, Satana; scandalum.. es; quia non sapis quae Dei sunt, sed quae hominum" (Matthaeus 16:22, 23; Marc. 8 [32,] 33):
quod haec a Domino dicta sint Petro, est quia "Petrus" in sensu repraesentativo significabat fidem; et quia fides est veri, et quoque falsi, ut hic, ideo Petrus vocatur Satanas, nam, ut dictum est, "Satanas" est infernum unde falsa. Petrus repraesentabat fidem in utroque sensu, nempe fidem ex charitate, et fidem absque charitate; et fides absque charitate est fides falsi: etiam illi qui in fide absque charitate sunt se scandalizant ex eo, quod Dominus se passus sit crucifigi; idcirco etiam vocatur "scandalum." Quia passio crucis fuit ultima tentatio Domini et plena victoria super omnia inferna, et quoque plena unio Ipsius Divini cum Divino Humano, et hoc ignorant illi qui in fide falsi sunt, ideo dixit Dominus, "Non sapis quae Dei sunt, sed quae hominum."
[12] Apud Lucam,
Jesus dixit Simoni, "Ecce satanas expostulavit Vos, ut cribraret vos sicut triticum: Ego vero oravi pro te, ut non desinat fides tua; tu ergo, quando conversus fueris, confirma fratres tuos" (22:31, 32):
hic quoque Petrus repraesentat fidem absque charitate, quae fides est fides falsi; nam haec illi a Domino dicta sunt mox antequam ter abnegavit Ipsum: quia repraesentabat fidem, ideo dicit Dominus, "Ego oravi pro te, ne desinat fides tua"; quod repraesentaverit fidem falsi, constat ex eo, quod Dominus dixerit, "Tu ergo, quando conversus fueris, confirma fratres tuos": quia fides falsi est sicut palea coram vento, ideo dicitur quod "Satan expostulaverit eos, ut cribraret eos sicut triticum"; "triticum" est bonum charitatis separatum a palea; inde patet, cur dicitur "satanas."
[13] Apud eundem,
"Vidi satanam sicut fulmen e caelo cadentem" (10:18):
per "satanam" hic simile significatur quod per "draconem", qui quoque in caelo visus est, ac e caelo projectus; sed "draco" est qui proprie intelligitur per "diabolum", ac "angeli ejus" qui intelliguntur per "satanam." Quod per "angelos draconis" intelligantur falsa mali, in subsequente paragrapho videbitur; quod "satanas deciderit e caelo", significat quod Dominus per Divinum Verum, quod tunc Ipse fuit, e caelo omnia falsa expulerit, et quod subjugaverit illa inferna quae "satanas" vocantur, similiter quod Michael dejecerit "draconem et angelos ejus" (de quibus mox supra. n. 737).
[14] Apud Hiobum,
"Fuit dies cum venerunt filii Dei ad standum juxta Jehovam, et venit Satan in medio illorum; et dixit Jehovah ad Satanam, Unde venis? Et respondit Satanas Jehovae, et dixit, A pervagando terram, et ab ambulando per eam. Et dedit Jehovah Satanae in manum omnia Hiobi, sed ne in illum mitteret manum; ac postea ut tangeret os et carnem ejus ( 6
7
217
[15] Apud Davidem,
"Ponunt super me malum pro bono, et odium pro amore meo; praefice illi improbum, et satanas stet ad dextram ejus" (Psalms 109:5, 6):
hoc, sicut pleraque in psalmis Davidis, est propheticum de Domino, et de tentationibus Ipsius, quas prae omnibus immanissimas sustinuit; et quia Dominus in tentationibus suis ex Divino Amore contra inferna, quae Ipsi infensissima fuerunt, pugnavit, dicitur, "Ponunt super me malum pro bono, et odium pro amore meo": et quia infernale malum et falsum praevalet apud illos, dicitur, "Praefice illi improbum, et satanas stet ad dextram ejus"; "stare ad dextram" significat prorsus occupari, et "satanas" significat falsum infernale, quo occuparetur.
[16] Apud Sachariam,
"Postea ostendit mihi Jehoschuam sacerdotem magnum, stantem coram angelo Jehovae; et Satan stans ad dextram ejus ad adversandum illi: et dixit Jehovah ad Satanam, Increpet te Jehovah, eligens Hierosolymam; nonne illa titio ereptus ex igne? Et Jehoschua fuit indutus vestibus pollutis, sicque stans coram angelo" (3:1-3).
quid haec involvunt, non constare potest nisi ex serie rerum quae antecedunt et consequuntur; ex illa videri potest quod per ea repraesentatum sit quomodo Verbum falsificatum fuit; per "Jehoschuam sacerdotem magnum" significatur ibi Lex seu Verbum, et falsificatio ejus per quod "vestibus pollutis indutus steterit coram angelo": inde patet quod per "satanam" ibi intelligatur falsum doctrinae ex falsificato Verbo; et quia id illo tempore incepit praevalere, visum sachariae est quod "satanas steterit ad dextram ejus"; "stare ad dextram" significat pugnare contra Divinum Verum. Quoniam sensus litterae Verbi solum falsificari potest, ex causa quia illa solum apparenter vera sunt, et illi qui Verbum secundum litteram interpretantur aegre possunt redargui falsorum, dixit 8
Jehovah, "Increpet te Jehovah", sicut supra (n. 735), ubi explicatur quid significat quod
"Michael cum diabolo disceptaverit de Mosis corpore", et quod Michael dixerit diabolo, "Increpet te Dominus" ([Epist.] Jud. vers. 9).
Quia verum doctrinae ex Verbo intelligitur, quod falsificatum est, dicitur, "Jehovah eligens Hierosolymam; nonne illa titio ereptus ex igne?" Per "Hierosolymam" significatur doctrina ecclesiae, et per "titionem ereptum ex igne" significatur quod parum veri residuum sit.
[17] In his locis in Veteri Testamento solum "satanas" nominatur, et nullibi diabolus, sed pro illo dicitur "hostis", inimicus, "osor", "adversarius", "accusator", "daemon", tum "mors" et "infernum." Ex his constare potest quod per "diabolum" significetur infernum unde mala, et per "satanam" infernum unde falsa; ut quoque in sequentibus in Apocalypsi,
"Postea vidi angelum descendentem e caelo, qui habebat clavem abyssi, et catenam magnam super manu sua; hic comprehendit draconem, serpentem antiquum, qui est diabolus et satanas, et vinxit eum mille annos. .... Et quando consummati fuerunt mille anni, solvetur satanas e custodia sua", et seducet gentes; "et diabolus, qui seduxit eos, conjectus est in stagnum ignis et sulphuris" (20:1, 2, 7, 8, 10).
Quid autem "daemon", "daemonium", et "spiritus daemonii" significant, videatur supra (n. 586).
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