Commandments 诫命
The Secrets of Spiritual Growth
属灵成长的秘密
Found in God's Principles for Living
发现在上帝生活原则中
发现在上帝生活原则中
EMANUEL SWEDENBORG
Translated by 译者
B. Erikson Odhner, Jonathan S. Rose, and George F. Dole
B. Erikson Odhner，Jonathan S. Rose 和 George F. Dole
B. Erikson Odhner，Jonathan S. Rose 和 George F. Dole
Edited by 编辑
Morgan Beard
West Chester, Pennsylvania
宾夕法尼亚州西切斯特
宾夕法尼亚州西切斯特
© 2016 by the Swedenborg Foundation. All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission from the publisher.
© 2016 年瑞典堡基金会。保留所有权利。未经出版商事先许可，本出版物的任何部分均不得以任何形式或任何方式，包括复印、录音或任何信息存储和检索系统进行复制或传输。
© 2016 年瑞典堡基金会。保留所有权利。未经出版商事先许可，本出版物的任何部分均不得以任何形式或任何方式，包括复印、录音或任何信息存储和检索系统进行复制或传输。
Library of Congress Cataloging-in-Publication Data
美国国会图书馆编目数据
美国国会图书馆编目数据
Names: Swedenborg, Emanuel, 1688-1772, author. | Odhner, B. Erikson, translator. | Rose, Jonathan S., 1956- translator | Dole, George F., translator | Beard, Morgan, editor.
作者：瑞典博格，伊曼纽尔，1688-1772 年 | 翻译者：B.埃里克森·奥德纳 | 乔纳森·S.罗斯，乔治·F.多尔 | 编者：摩根·比尔德
作者：瑞典博格，伊曼纽尔，1688-1772 年 | 翻译者：B.埃里克森·奥德纳 | 乔纳森·S.罗斯，乔治·F.多尔 | 编者：摩根·比尔德
Title: Ten Commandments : the secrets of spiritual growth found in God's principles for living / Emanuel Swedenborg ; translated by B. Erikson Odhner, Jonathan S. Rose, and George F. Dole ; edited by Morgan Beard.
标题：十诫：在上帝生活原则中发现属灵成长的秘密 / 伊曼纽尔·瑞典博格；由 B.埃里克森·奥德纳，乔纳森·S.罗斯和乔治·F.多尔翻译；摩根·比尔德编辑
标题：十诫：在上帝生活原则中发现属灵成长的秘密 / 伊曼纽尔·瑞典博格；由 B.埃里克森·奥德纳，乔纳森·S.罗斯和乔治·F.多尔翻译；摩根·比尔德编辑
Description: West Chester, Pennsylvania : Swedenborg Foundation, 2016
描述：宾夕法尼亚州西切斯特：瑞典博格基金会，2016 年
描述：宾夕法尼亚州西切斯特：瑞典博格基金会，2016 年
Identifiers: LCCN 2016033639 (print) | LCCN 2016038323 (ebook) | ISBN 9780877854319 (alk. paper) | ISBN 9780877856955
标识符：LCCN 2016033639（印刷版）| LCCN 2016038323（电子书）| ISBN 9780877854319（含纸张）| ISBN 9780877856955
标识符：LCCN 2016033639（印刷版）| LCCN 2016038323（电子书）| ISBN 9780877854319（含纸张）| ISBN 9780877856955
Subjects: LCSH: New Jerusalem Church--Doctrines.
主题：LCSH：新耶路撒冷教会-教义
主题：LCSH：新耶路撒冷教会-教义
Classification: LCC BX8711.A7 B433 2016 (print) | LCC BX8711.A7 (ebook) | DDC 230/.94--dc23
分类：LCC BX8711.A7 B433 2016（印刷版）| LCC BX8711.A7（电子书）| DDC 230/.94--dc23
分类：LCC BX8711.A7 B433 2016（印刷版）| LCC BX8711.A7（电子书）| DDC 230/.94--dc23
LC record available at https://lccn.loc.gov/2016033639
美国国会图书馆记录可在 https://lccn.loc.gov/2016033639 找到
美国国会图书馆记录可在 https://lccn.loc.gov/2016033639 找到
Edited by John Connolly
由约翰·康诺利编辑
Design and typesetting by Karen Connor
由 Karen Connor 设计和排版
由 Karen Connor 设计和排版
"Revelation Explained (1758-59)" and "Secrets of Heaven (1754)" were translated by B. Erikson Odhner
《启示录解释（1758-59）》和《天国的奥秘（1754）》由 B. Erikson Odhner 翻译
《启示录解释（1758-59）》和《天国的奥秘（1754）》由 B. Erikson Odhner 翻译
"Life (1763)" was originally published in Emanuel Swedenborg, Life / Faith, trans. George F. Dole (West Chester, PA: Swedenborg Foundation, 2014)
《生命（1763）》最初发表在 Emanuel Swedenborg 的《生命/信仰》中，乔治·F·多尔（George F. Dole）译（宾夕法尼亚州西切斯特：瑞典堡基金会，2014）
《生命（1763）》最初发表在 Emanuel Swedenborg 的《生命/信仰》中，乔治·F·多尔（George F. Dole）译（宾夕法尼亚州西切斯特：瑞典堡基金会，2014）
"True Christianity (1771)" was originally published as "The Catechism, or Ten Commandments, Explained in Both Its Outer and Its Inner Meanings," in Emanuel Swedenborg, True Christianity, vol. 1, trans. Jonathan S. Rose (West Chester, PA: Swedenborg Foundation, 2006)
《真正的基督教（1771）》最初发表为《《真正的基督教》，第 1 卷，乔纳森·S·罗斯（Jonathan S. Rose）译（宾夕法尼亚州西切斯特：瑞典堡基金会，2006）
《真正的基督教（1771）》最初发表为《《真正的基督教》，第 1 卷，乔纳森·S·罗斯（Jonathan S. Rose）译（宾夕法尼亚州西切斯特：瑞典堡基金会，2006）
In many places throughout the manuscript, the scripture quotations reflect the translators' rendering of Swedenborg's original Latin in order to maintain consistency with Swedenborg's commentary. Where this was not necessary, scripture quotations are taken from the New Revised Standard Version Bible, copyright
在手稿的许多地方，经文引用反映了译者对瑞典堡原始拉丁文的译文，以保持与瑞典堡评论的一致性。在这种情况下不必要的地方，经文引用取自新标准修订版圣经，版权
在手稿的许多地方，经文引用反映了译者对瑞典堡原始拉丁文的译文，以保持与瑞典堡评论的一致性。在这种情况下不必要的地方，经文引用取自新标准修订版圣经，版权
Printed in the United States of America
在美利坚合众国印刷
在美利坚合众国印刷
Swedenborg Foundation 瑞典堡基金会
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北教堂街 320 号
北教堂街 320 号
West Chester, PA 19380
宾夕法尼亚州西切斯特 19380
宾夕法尼亚州西切斯特 19380
Contents 目录
Introduction ix 序言 ix
Editor's Note xix 编者的话 xix
Secrets of Heaven (1754)
《天堂的奥秘》（1754 年）
Summary [of the Inner Meaning of Exodus 20:1-14] 3
摘要【出埃及记 20:1-14 内在含义】3
摘要【出埃及记 20:1-14 内在含义】3
Verse 1: And God Spoke All These Words 3
第 1 节：上帝讲了这一切话 3
第 1 节：上帝讲了这一切话 3
Verses 2-6: You Shall Not Have Other Gods before My Face 5
第 2-6 节：在我面前不可有别神 5
第 2-6 节：在我面前不可有别神 5
Verse 7: You Shall Not Utter the Name of Jehovah Your God Unworthily 24
第 7 节：不可妄称耶和华你神的名 24
第 7 节：不可妄称耶和华你神的名 24
Verses 8-11: Remember the Sabbath Day, to Consecrate It 26
8-11 节：记住安息日，使其成为圣日 26
8-11 节：记住安息日，使其成为圣日 26
Verse 12: Honor Your Father and Your Mother 36
第 12 节：尊重父母 36
第 12 节：尊重父母 36
Verse 13: You Shall Not Kill 40
第 13 节：不可杀人 40
第 13 节：不可杀人 40
Verse 13: You Shall Not Commit Adultery 43
第 13 节：不可通奸 43
第 13 节：不可通奸 43
Verse 13: You Shall Not Steal 48
第 13 节：不可偷盗 48
第 13 节：不可偷盗 48
Verse 13: You Shall Not Testify as a Lying Witness against Your Neighbor 52
第 13 节：不可作假见证陷害邻居 52
第 13 节：不可作假见证陷害邻居 52
Verse 14: You Shall Not Covet Your Neighbor's House; You Shall Not Covet Your Neighbor's Wife, or His Male Servant or His Female Servant, or His Ox or His Donkey 55
第 14 节：不可贪恋邻居的房屋；也不可贪恋邻居的妻子、男仆、女仆、牛、驴 55
第 14 节：不可贪恋邻居的房屋；也不可贪恋邻居的妻子、男仆、女仆、牛、驴 55
Revelation Explained (1758-59)
默示录解释（1758-59）
Leading a Life According to the Commandments 63
按照戒律过生活 63
按照戒律过生活 63
The First Commandment: You Shall Not Make Other Gods for Yourselves 67 The Second Commandment: You Shall Not Profane the Name of God 75
第一诫：不可为自己制造其他神 67 第二诫：不可亵渎上帝的名字 75
第一诫：不可为自己制造其他神 67 第二诫：不可亵渎上帝的名字 75
The Third Commandment: Keep the Sabbath Holy 79
第三诫：守安息日为圣日 79
第三诫：守安息日为圣日 79
The Fourth Commandment: Parents Should Be Honored 80
第四诫：应尊敬父母 80
第四诫：应尊敬父母 80
The Fifth Commandment: You Shall Not Steal 81
第五诫：不可偷窃 81
第五诫：不可偷窃 81
The Sixth Commandment: You Shall Not Commit Adultery 95
第六诫：不可通奸 95
第六诫：不可通奸 95
The Seventh Commandment: You Shall Not Kill 126
第七诫：不可杀人 126
第七诫：不可杀人 126
The Eighth Commandment: You Shall Not Bear False Witness 132
第八诫：不可作假见证 132
第八诫：不可作假见证 132
The Ninth Commandment: You Shall Not Covet Your Neighbor's House 133
第九诫：不可贪恋邻居的房屋 133
第九诫：不可贪恋邻居的房屋 133
The Tenth Commandment: You Shall Not Covet (or Pursue) Your Friend's Wife, His Male Servant or Female Servant, His Ox, or His Donkey 134
第十诫：不可贪恋（或追求）朋友的妻子、男仆、女仆、牛或驴 134
第十诫：不可贪恋（或追求）朋友的妻子、男仆、女仆、牛或驴 134
About the Ten Commandments in General 135
关于《十诫》的一般性概述 135
关于《十诫》的一般性概述 135
Life ( 1763 )
生命（1763）
生命（1763）
The Ten Commandments Tell Us Which Evils Are Sins 143
《十诫》告诉我们哪些邪恶是罪恶 143
《十诫》告诉我们哪些邪恶是罪恶 143
All Kinds of Murder, Adultery, Theft, and False Witness, Together with Urges toward Them, Are Evils on Which We Must Turn Our Backs Because They Are Sins 147
各种谋杀、通奸、偷窃和虚假见证，以及对它们的冲动，都是我们必须背弃的邪恶，因为它们是罪恶 147
各种谋杀、通奸、偷窃和虚假见证，以及对它们的冲动，都是我们必须背弃的邪恶，因为它们是罪恶 147
To the Extent That We Turn Our Backs on All Kinds of Killing Because They Are Sins, We Have Love for Our Neighbor 150
我们背弃各种杀戮因为它们是罪恶的程度，我们就对邻舍有爱心 150
我们背弃各种杀戮因为它们是罪恶的程度，我们就对邻舍有爱心 150
To the Extent That We Turn Our Backs on All Kinds of Adultery Because They Are Sins, We Love Chastity 154
我们背弃各种通奸因为它们是罪恶的程度，我们就爱贞洁 154
我们背弃各种通奸因为它们是罪恶的程度，我们就爱贞洁 154
To the Extent That We Turn Our Backs on All Kinds of Theft Because They Are Sins, We Love Honesty 158
我们背弃各种偷窃因为它们是罪恶的程度，我们就爱诚实 158
我们背弃各种偷窃因为它们是罪恶的程度，我们就爱诚实 158
To the Extent That We Turn Our Backs on All Kinds of False Witness Because They Are Sins, We Love Truth 162
我们背弃各种虚假见证因为它们是罪恶的程度，我们就爱真理 162
我们背弃各种虚假见证因为它们是罪恶的程度，我们就爱真理 162
The Only Way to Abstain from Sinful Evils So Thoroughly That We Develop an Inner Aversion to Them Is to Do Battle against Them 165
从根本上戒除罪恶的唯一方法，以至于我们对它们产生内在厌恶，就是与它们作斗争 165
从根本上戒除罪恶的唯一方法，以至于我们对它们产生内在厌恶，就是与它们作斗争 165
We Need to Abstain from Sinful Evils and Fight against Them As Though We Were Doing So on Our Own 168
我们需要戒绝罪恶，并像在自己身上这样与之作斗争 168
我们需要戒绝罪恶，并像在自己身上这样与之作斗争 168
If We Turn Our Backs on Evils for Any Other Reason Than That They Are Sins, We Are Not Turning Our Backs on Them but Are Simply Making Sure They Are Not Visible in the Eyes of the World 17
如果我们背弃罪恶的原因不是因为它们是罪，而是为了让它们在世人眼中不可见，那我们并没有背弃它们 17
如果我们背弃罪恶的原因不是因为它们是罪，而是为了让它们在世人眼中不可见，那我们并没有背弃它们 17
True Christianity ( 1771 )
真正的基督教（1771）
The Catechism, or Ten Commandments, Explained in Both Its Outer and Its Inner Meanings 175
《教义问答，或十诫》，解释了其外在和内在含义 175
《教义问答，或十诫》，解释了其外在和内在含义 175
The Ten Commandments Were the Holiest Thing in the Israelite Church 176
十诫是以色列教会中最神圣的事物 176
十诫是以色列教会中最神圣的事物 176
In Their Literal Meaning, the Ten Commandments Contain General
在字面上理解，十诫包含了一般的原则要教导和实践；在属灵和天上的意义中，它们包含了一切 179
在字面上理解，十诫包含了一般的原则要教导和实践；在属灵和天上的意义中，它们包含了一切 179
Principles to Be Taught and Lived; in Their Spiritual and Heavenly
第一诫：在我的面前不可有别的神 183
第一诫：在我的面前不可有别的神 183
Meanings, They Contain Absolutely Everything 179
The First Commandment: There Is to Be No Other God before My Face 183
The Second Commandment: You Are Not to Take the Name of Jehovah Your God in Vain, Because Jehovah Will Not Hold Guiltless Someone Who Takes His Name in Vain 188
第二诫：不可妄称耶和华你神的名，因为妄称耶和华名的，耶和华必不以他为无罪 188
第二诫：不可妄称耶和华你神的名，因为妄称耶和华名的，耶和华必不以他为无罪 188
The Third Commandment: Remember the Sabbath Day in Order to Keep It Holy; for Six Days You Will Labor and Do All Your Work, but the Seventh Day Is the Sabbath for Jehovah Your God 192
第三诫：当记念安息日，守为圣日。你六日要劳碌作你一切的工，但第七日是向耶和华你神当守的安息日 192
第三诫：当记念安息日，守为圣日。你六日要劳碌作你一切的工，但第七日是向耶和华你神当守的安息日 192
The Fourth Commandment: Honor Your Father and Your Mother So That Your Days Will Be Prolonged and It Will Be Well with You on Earth 196
第四诫：当孝敬父母，使你的日子在耶和华你神所赐你的地上得以长久，好叫你得福 196
第四诫：当孝敬父母，使你的日子在耶和华你神所赐你的地上得以长久，好叫你得福 196
The Fifth Commandment: You Are Not to Kill 200
第五诫：不可杀人 200
第五诫：不可杀人 200
The Sixth Commandment: You Are Not to Commit Adultery 203
第六诫：不可奸淫 203
第六诫：不可奸淫 203
The Seventh Commandment: You Are Not to Steal 207
第七诫：不可偷盗 207
第七诫：不可偷盗 207
The Eighth Commandment: You Are Not to Bear False Witness against Your Neighbor 209
第八诫：不可作假见证陷害人 209
第八诫：不可作假见证陷害人 209
The Ninth and Tenth Commandments: You Are Not to Covet Your Neighbor's Household; You Are Not to Covet Your Neighbor's Wife or His Servant or His Maid or His Ox or His Donkey or Anything That Is Your Neighbor's 212
第九诫和第十诫：不可贪恋你邻居的房屋，也不可贪恋你邻居的妻子、仆人、婢女、牛、驴，并他一切所有的 212
第九诫和第十诫：不可贪恋你邻居的房屋，也不可贪恋你邻居的妻子、仆人、婢女、牛、驴，并他一切所有的 212
The Ten Commandments Contain Everything about How to Love God and How to Love Our Neighbor 215
十诫包含了如何爱神和爱邻舍的一切 215
十诫包含了如何爱神和爱邻舍的一切 215
Introduction 介绍
s everal years ago, I had the opportunity to teach a course on Christian ethics to maximum-security prisoners. This course was part of a program sponsored by Mercer University that was designed to give inmates an opportunity to work toward a college degree-even while they were serving time in prison. The courses were taught at the Clyde N. Phillips State Prison in Buford, Georgia, and those who completed the program received a bachelor of science degree in human resources management.
几年前，我有机会教授一门关于基督教伦理的课程给最高安全级别的囚犯。这门课程是由默瑟大学赞助的项目的一部分，旨在让囚犯有机会在监狱中读书，甚至获得学士学位。这些课程是在乔治亚州布福德的克莱德·N·菲利普斯州立监狱教授的，完成该项目的人将获得人力资源管理学士学位。
几年前，我有机会教授一门关于基督教伦理的课程给最高安全级别的囚犯。这门课程是由默瑟大学赞助的项目的一部分，旨在让囚犯有机会在监狱中读书，甚至获得学士学位。这些课程是在乔治亚州布福德的克莱德·N·菲利普斯州立监狱教授的，完成该项目的人将获得人力资源管理学士学位。
As I began the course, I told the story from the Gospels about the rich, young ruler who had come to Jesus saying, "Teacher, what good thing shall I do that I may have eternal life?" (Matthew 19:16). I went on to explain that Jesus said, "Why do you call me good? No one is good but One, that is, God. But if you want to enter into life..."
当我开始这门课程时，我讲述了福音书中关于一个富有的年轻统治者来到耶稣跟前说：“夫子，我当行什么善事，才可以得永生？”（马太福音 19:16）。我继续解释说，耶稣说：“你为什么称我是好的？除了一位，就是 神。你若要进入永生...”
当我开始这门课程时，我讲述了福音书中关于一个富有的年轻统治者来到耶稣跟前说：“夫子，我当行什么善事，才可以得永生？”（马太福音 19:16）。我继续解释说，耶稣说：“你为什么称我是好的？除了一位，就是 神。你若要进入永生...”
I paused, letting the unfinished sentence hang in the air. During the pause, I looked around at the class of thirty men, all wearing their prison uniforms (white shirts and white pants with blue stripes on the side). They were quiet, polite, and seemingly interested. I repeated the sentence again. "If you want to enter into life..." And then I asked, "How did Jesus finish that sentence? What did Jesus say?"
我停顿了一下，让未完成的句子悬在空中。在这段停顿中，我环顾了教室里的三十名男子，他们都穿着监狱制服（白色衬衫和白色裤子，两侧有蓝色条纹）。他们安静、有礼貌，似乎很感兴趣。我再次重复了那句话。“你若要进入永生...”然后我问道：“耶稣是怎么结束那句话的？耶稣说了什么？”
我停顿了一下，让未完成的句子悬在空中。在这段停顿中，我环顾了教室里的三十名男子，他们都穿着监狱制服（白色衬衫和白色裤子，两侧有蓝色条纹）。他们安静、有礼貌，似乎很感兴趣。我再次重复了那句话。“你若要进入永生...”然后我问道：“耶稣是怎么结束那句话的？耶稣说了什么？”
Several students raised their hands to answer the question. I wasn't surprised. After all, this prison was in the heart of the Bible Belt, and most of these men had Baptist backgrounds. The first student to respond said, "Sell what you have and give to the poor." Around the classroom, heads were nodding in agreement. The case seemed settled. To all appearances, my students had passed their first test.
有几名学生举手回答这个问题。我并不感到惊讶。毕竟，这所监狱位于《圣经地带》的中心，这些男子大多有浸礼会的背景。第一个回答的学生说：“你若愿意得永生，就当遵守诫命，不可杀人，不可奸淫，不可偷盗，不可作假见证，当孝敬父母，又当爱人如己。” 整个教室里，头都在点头表示同意。情况似乎已经明了。表面上看，我的学生们已经通过了第一次考验。
有几名学生举手回答这个问题。我并不感到惊讶。毕竟，这所监狱位于《圣经地带》的中心，这些男子大多有浸礼会的背景。第一个回答的学生说：“你若愿意得永生，就当遵守诫命，不可杀人，不可奸淫，不可偷盗，不可作假见证，当孝敬父母，又当爱人如己。” 整个教室里，头都在点头表示同意。情况似乎已经明了。表面上看，我的学生们已经通过了第一次考验。
"That's a good answer," I said. "Jesus did say that a few verses later. But that was not the first thing he said. Does anyone know what Jesus said first?" The class was quiet. No one seemed to know, or if someone did know, he was not offering an answer.
“这是个好答案，”我说。“耶稣确实在几节经文后说了那句话。但那不是他最先说的。有人知道耶稣最初说了什么吗？” 整个班级都很安静。似乎没有人知道，或者如果有人知道，他也没有提供答案。
“这是个好答案，”我说。“耶稣确实在几节经文后说了那句话。但那不是他最先说的。有人知道耶稣最初说了什么吗？” 整个班级都很安静。似乎没有人知道，或者如果有人知道，他也没有提供答案。
So I told them: "Jesus said, 'If you want to enter into life, keep the commandments'" (Matthew 19: 17). I then explained that since this was going to be a course about Christian ethics, our focus was going to be on the Ten Commandments. After all, what could be more important as a foundation for Christian life than knowing the Ten Commandments? In fact, I explained, the Ten Commandments have long been considered the foundation for ALL ethical systems-not just for Christianity.
所以我告诉他们：“耶稣说，‘你若要进入永生，就当遵守诫命’”（马太福音 19:17）。然后我解释说，由于这将是一门关于基督教伦理的课程，我们的重点将放在十诫上。毕竟，作为基督徒生活的基础，还有什么比了解十诫更重要的呢？事实上，我解释说，长期以来，十诫一直被认为是所有伦理体系的基础，不仅仅是基督教。
所以我告诉他们：“耶稣说，‘你若要进入永生，就当遵守诫命’”（马太福音 19:17）。然后我解释说，由于这将是一门关于基督教伦理的课程，我们的重点将放在十诫上。毕竟，作为基督徒生活的基础，还有什么比了解十诫更重要的呢？事实上，我解释说，长期以来，十诫一直被认为是所有伦理体系的基础，不仅仅是基督教。
Not all the men in class were Christians. Some were Muslim, a few were Buddhist or Jewish, and many had no religious affiliation at all. But all of them seemed to accept that the Ten Commandments were a universal ethical code. Quoting Kahlil Gibran's "A Poet's Voice," I told them that "the varied paths of religion are but the fingers of the loving hand of the Supreme Being, extended to all." And I introduced them to the teachings of Swedish philosopher and visionary Emanuel Swedenborg (1688-1772), beginning with his statement, "In every religion there are laws like those of the Ten Commandments ... [and] we are saved by living according to these laws" (Divine Providence 254:2).
班上并非所有人都是基督徒。有些是穆斯林，少数是佛教徒或犹太教徒，还有许多人根本没有宗教信仰。但所有人似乎都接受十诫是一种普遍的伦理准则。我引用卡里尔·纪伯伦的《诗人之声》，告诉他们“宗教的各种路径只是至高者慈爱之手的手指，伸向所有人。” 我向他们介绍了瑞典哲学家和先知伊曼纽尔·斯威登堡（1688-1772）的教导，从他的话开始，“在每个宗教中都有像十诫那样的律法...[而且]我们通过按照这些律法生活来得救”（《神圣的保护》254:2）。
班上并非所有人都是基督徒。有些是穆斯林，少数是佛教徒或犹太教徒，还有许多人根本没有宗教信仰。但所有人似乎都接受十诫是一种普遍的伦理准则。我引用卡里尔·纪伯伦的《诗人之声》，告诉他们“宗教的各种路径只是至高者慈爱之手的手指，伸向所有人。” 我向他们介绍了瑞典哲学家和先知伊曼纽尔·斯威登堡（1688-1772）的教导，从他的话开始，“在每个宗教中都有像十诫那样的律法...[而且]我们通过按照这些律法生活来得救”（《神圣的保护》254:2）。
This, of course, is very different from the idea that only Christians can be saved or that Christ's death on the cross did away with the need to keep the Ten Commandments. The radical idea that everyone can be saved as long as they live according to the Ten Commandments seemed to be accepted without protest. In fact, I had the feeling that a wave of relief rippled through the room as this simple yet profound truth was expressed.
当然，这与只有基督徒才能得救的观念，或者说基督在十字架上的死废除了遵守十诫的需要的观念大不相同。每个人只要按照十诫生活就能得救的激进观念似乎被毫无异议地接受了。事实上，当这个简单而又深刻的真理被表达出来时，我感觉到一股宽慰之波在房间里荡漾。
当然，这与只有基督徒才能得救的观念，或者说基督在十字架上的死废除了遵守十诫的需要的观念大不相同。每个人只要按照十诫生活就能得救的激进观念似乎被毫无异议地接受了。事实上，当这个简单而又深刻的真理被表达出来时，我感觉到一股宽慰之波在房间里荡漾。
Over the ten weeks that followed, I taught my students not only about the literal sense of the commandments but also about their deeper levels. For example, the deeper level of the commandment against murder made intuitive sense to them. While many had firsthand experience with the literal level of this commandment, they clearly understood that being angry at someone or calling a person "worthless" is also a form of murder. One of them told me that his cellmate had "stabbed him in the back"-not physically but in the sense that the individual had said destructive things about him.
在接下来的十周里，我不仅教导我的学生们关于戒律的字面意义，还教导他们关于更深层次的理解。例如，对杀人戒律更深层次的理解对他们来说是直观的。虽然许多人对这戒律的字面意义有第一手经验，但他们清楚地理解到，对某人生气或称某人为“无用”的行为也是一种杀人行为。其中一位告诉我，他的狱友曾“在背后捅了他一刀”-不是身体上的，而是指这个人说了一些破坏性的话。
在接下来的十周里，我不仅教导我的学生们关于戒律的字面意义，还教导他们关于更深层次的理解。例如，对杀人戒律更深层次的理解对他们来说是直观的。虽然许多人对这戒律的字面意义有第一手经验，但他们清楚地理解到，对某人生气或称某人为“无用”的行为也是一种杀人行为。其中一位告诉我，他的狱友曾“在背后捅了他一刀”-不是身体上的，而是指这个人说了一些破坏性的话。
When we discussed the sixth commandment, they understood that there was more to adultery than the physical act, as Jesus had said that "everyone who looks at a woman with lust has already committed adultery with her in his heart" (Matthew 5:28).
当我们讨论第六戒律时，他们理解通奸不仅仅是身体行为，因为耶稣说“凡看见妇女就动淫念的，这人心里已经犯奸淫了”（马太福音 5:28）。
当我们讨论第六戒律时，他们理解通奸不仅仅是身体行为，因为耶稣说“凡看见妇女就动淫念的，这人心里已经犯奸淫了”（马太福音 5:28）。
It was a good course. There were many, many stories about breakthroughs in spiritual development that had come from simply striving to keep the commandments. There was much laughter, there were tears, there were new friendships, and there were many occasions of spontaneous applause, as these "stars in stripes" rose above the promptings of their lower nature to live according to the commandments. It felt like heaven on earth. These fine men were still in prison, but they were entering life.
这是一门好课程。有许多关于属灵发展突破的故事，这些突破仅仅来自于努力遵守戒律。有很多笑声，有眼泪，有新的友谊，也有许多次自发的掌声，因为这些“条纹之星”超越了自己低级本性的驱使，按照戒律生活。这感觉像是天堂降临人间。这些优秀的人仍然在监狱里，但他们正在踏入生活。
这是一门好课程。有许多关于属灵发展突破的故事，这些突破仅仅来自于努力遵守戒律。有很多笑声，有眼泪，有新的友谊，也有许多次自发的掌声，因为这些“条纹之星”超越了自己低级本性的驱使，按照戒律生活。这感觉像是天堂降临人间。这些优秀的人仍然在监狱里，但他们正在踏入生活。
Years later, as this book was being prepared, one of those men wrote to me about how his perspective on the Ten Commandments had changed:
多年后，当这本书正在准备时，其中一位男子写信给我，讲述了他对十戒的看法发生了变化：
多年后，当这本书正在准备时，其中一位男子写信给我，讲述了他对十戒的看法发生了变化：
I had been raised in a strict religious environment and was taught a very rigid view of the commandments. Being forced to follow every commandment to the letter placed an impossible burden on me. The commandments were presented, not as stepping stones inviting me into a relationship with God, but rather as sledgehammers to beat me down. The atmosphere of religious rigidity was too much for me-I felt so stifled that I could not breathe.
我在一个严格的宗教环境中长大，被教导对戒律持非常死板的观点。被迫严格遵守每一戒律对我来说是一个不可能完成的负担。戒律被呈现出来，不是作为邀请我与上帝建立关系的阶梯，而是作为压制我的大锤。宗教的僵化氛围对我来说太过沉重-我感到如此受限制，以至于无法呼吸。
我在一个严格的宗教环境中长大，被教导对戒律持非常死板的观点。被迫严格遵守每一戒律对我来说是一个不可能完成的负担。戒律被呈现出来，不是作为邀请我与上帝建立关系的阶梯，而是作为压制我的大锤。宗教的僵化氛围对我来说太过沉重-我感到如此受限制，以至于无法呼吸。
To make matters worse, I was the victim of religious hatred and persecution. We were the only Catholic family in a Southern Baptist neighborhood. Back in those days, prejudice against Catholics was as strong as bigotry against blacks. It's something I never understood and still don't to this day.
更糟糕的是，我成为宗教仇恨和迫害的受害者。我们是一个南方浸信会社区中唯一的天主教家庭。在那些日子里，对天主教徒的偏见和对黑人的偏见一样强烈。这是我从未理解过的事情，直到今天我仍然不理解。
更糟糕的是，我成为宗教仇恨和迫害的受害者。我们是一个南方浸信会社区中唯一的天主教家庭。在那些日子里，对天主教徒的偏见和对黑人的偏见一样强烈。这是我从未理解过的事情，直到今天我仍然不理解。
As a result, I just didn't care about religion anymore. Since it was impossible to keep the commandments, why try? How can anyone do the impossible? And if religion is about bigotry and prejudice, who needs it? This, of course, led to rebellion. As I descended into darker and darker places, I sinned in every way imaginable and may have even invented some new ones! In brief, beginning at as early as twelve years old, I broke into a run on the path of self-destruction, and I didn't look back until I ran into the wall of incarceration.
结果，我对宗教不再在意。既然不可能遵守戒律，为什么要尝试呢？有谁能做到不可能的事情？如果宗教是关于偏见和成见，谁需要呢？当然，这导致了反抗。当我陷入越来越黑暗的境地时，我以各种方式犯罪，甚至可能发明了一些新的罪行！简而言之，从十二岁开始，我在自我毁灭的道路上狂奔，直到撞上监禁的墙壁。
结果，我对宗教不再在意。既然不可能遵守戒律，为什么要尝试呢？有谁能做到不可能的事情？如果宗教是关于偏见和成见，谁需要呢？当然，这导致了反抗。当我陷入越来越黑暗的境地时，我以各种方式犯罪，甚至可能发明了一些新的罪行！简而言之，从十二岁开始，我在自我毁灭的道路上狂奔，直到撞上监禁的墙壁。
As a maximum security prisoner, I was given the job of law clerk in the prison library. My job was to sort through the hundreds of donated books and arrange them appropriately. It was there, among those books, that I found a pearl: Divine Love and Wisdom by Emanuel Swedenborg. After reading only a few pages, I sensed that there was something truly special about this book, even though the language was hard to understand. Nevertheless, those three words of the title,
作为一名最高安全级别的囚犯，我被任命为监狱图书馆的法律助理。我的工作是整理数百本捐赠的书籍并适当地安排它们。就在那些书中，我发现了一颗珍珠：瑞典神智学家伊曼纽尔·斯威登堡的《神圣的爱与智慧》。仅仅读了几页后，我感觉到这本书确实很特别，尽管语言很难理解。然而，标题中的三个词，“爱”“和”“智慧”，似乎已经说出了一切：法-神圣的法则。
作为一名最高安全级别的囚犯，我被任命为监狱图书馆的法律助理。我的工作是整理数百本捐赠的书籍并适当地安排它们。就在那些书中，我发现了一颗珍珠：瑞典神智学家伊曼纽尔·斯威登堡的《神圣的爱与智慧》。仅仅读了几页后，我感觉到这本书确实很特别，尽管语言很难理解。然而，标题中的三个词，“爱”“和”“智慧”，似乎已经说出了一切：法-神圣的法则。
"Love" "And" "Wisdom," seemed to say it all: LAW-the Divine Law.
“爱”“和”“智慧”，似乎已经说出了一切：法-神圣的法则。
“爱”“和”“智慧”，似乎已经说出了一切：法-神圣的法则。
And so I prayed that God would send someone to help me understand the words and insights of this book. The answer to this prayer from a soul in hell came in the form of a Mercer University course called "Christian Ethics."
因此，我祈求上帝派遣某人来帮助我理解这本书的话语和见解。来自地狱灵魂的这个祈祷的答案以默瑟大学的一门课程“基督教伦理学”的形式出现。
因此，我祈求上帝派遣某人来帮助我理解这本书的话语和见解。来自地狱灵魂的这个祈祷的答案以默瑟大学的一门课程“基督教伦理学”的形式出现。
You began by asking us what Jesus said when he was asked, "What good thing should be done in order to have eternal life?" I was among those who said, "Sell what you have and give to the poor." But you pointed out that Jesus did not begin with those words. Instead, he began by saying, "If you want to enter into life, keep the commandments." I now see that this is a necessary beginning-it's how we enter into life. In doing so, we eventually come to the realization that we cannot do it without God's power. That's when we realize that it's not so much about entering into life as it is about allowing Life to enter into us.
你开始询问我们，当有人问耶稣：“我该做什么善事才能得永生？”时，耶稣说了什么？我是那些说：“把你所有的卖了施舍给穷人”的人之一。但你指出耶稣并没有以那些话开始。相反，他开始说：“你若要进入生命，就当遵守诫命。”我现在明白这是一个必要的开始-这是我们进入生命的方式。这样做，我们最终意识到我们无法没有上帝的力量做到这一点。那时我们意识到，这不是那么重要的进入生命，而是让生命进入我们。
你开始询问我们，当有人问耶稣：“我该做什么善事才能得永生？”时，耶稣说了什么？我是那些说：“把你所有的卖了施舍给穷人”的人之一。但你指出耶稣并没有以那些话开始。相反，他开始说：“你若要进入生命，就当遵守诫命。”我现在明白这是一个必要的开始-这是我们进入生命的方式。这样做，我们最终意识到我们无法没有上帝的力量做到这一点。那时我们意识到，这不是那么重要的进入生命，而是让生命进入我们。
Vin Deloria Jr., the Sioux Indian, put it well when he said, "Religion is for those who are afraid of going to hell. Spirituality is for those who have already been there." I was in hell, and God came to me through the Ten Commandments.
苏族印第安人文·德洛里亚说得很好：“宗教是给那些害怕去地狱的人。灵性是给那些已经去过那里的人。”我曾在地狱，上帝通过十诫来到我身边。
苏族印第安人文·德洛里亚说得很好：“宗教是给那些害怕去地狱的人。灵性是给那些已经去过那里的人。”我曾在地狱，上帝通过十诫来到我身边。
From time to time, many of us find ourselves in a kind of prison. It might be an anxious thought that keeps coming back again and again. It might be an old resentment or a persistent complaint that will not go away. Even though we may try to temporarily distract ourselves with work; amuse ourselves with entertainment; or drown our emotions in alcohol, drugs, or destructive relationships, it is always there, ready to remind us that we are still in captivity. We cannot shake it off, let it go, or rise above it. It is a kind of emotional and spiritual imprisonment. In religious terms, this kind of bondage is called "hell," and as our Sioux friend reminds us, many of us have been there.
有时，我们中的许多人发现自己处于一种监狱中。可能是一个焦虑的想法一次又一次地回来。可能是一个旧的怨恨或一个坚持不懈的抱怨无法消失。即使我们试图用工作暂时分散注意力；用娱乐消遣自己；或者用酒精、毒品或破坏性关系淹没情绪，它总是在那里，准备提醒我们我们仍然被囚禁。我们无法摆脱它，放手，或超越它。这是一种情感和精神上的囚禁。在宗教术语中，这种束缚被称为“地狱”，正如我们的苏族朋友提醒我们的那样，我们中的许多人都曾在那里。
有时，我们中的许多人发现自己处于一种监狱中。可能是一个焦虑的想法一次又一次地回来。可能是一个旧的怨恨或一个坚持不懈的抱怨无法消失。即使我们试图用工作暂时分散注意力；用娱乐消遣自己；或者用酒精、毒品或破坏性关系淹没情绪，它总是在那里，准备提醒我们我们仍然被囚禁。我们无法摆脱它，放手，或超越它。这是一种情感和精神上的囚禁。在宗教术语中，这种束缚被称为“地狱”，正如我们的苏族朋友提醒我们的那样，我们中的许多人都曾在那里。
The Ten Commandments are a divinely given curriculum for breaking free of the negativity that binds us. This promise is made clear in their opening words: "I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage" (Exodus 20:2). The God who gave us the Ten Commandments is the same God who came to earth to tell us that "the truth will make you free" (John 8:32).
十诫是一个神圣赐予的课程，让我们摆脱束缚我们的消极情绪。这个承诺在它们的开头清楚地表明：“我是耶和华你的上帝，曾将你从埃及地为奴之家领出来”（出埃及记 20:2）。赐给我们十诫的上帝就是那位降临到地球上告诉我们“真理将使你们自由”（约翰福音 8:32）的上帝。
十诫是一个神圣赐予的课程，让我们摆脱束缚我们的消极情绪。这个承诺在它们的开头清楚地表明：“我是耶和华你的上帝，曾将你从埃及地为奴之家领出来”（出埃及记 20:2）。赐给我们十诫的上帝就是那位降临到地球上告诉我们“真理将使你们自由”（约翰福音 8:32）的上帝。
Learning the commandments and keeping them at the literal level is a good start. We have indeed found the key to the prison door, and we are on our way to freedom. Nevertheless, we have just begun to enter into life. If we choose to continue, then for the rest of our lives and throughout all eternity we will be keeping the commandments at deeper and deeper levels. As Swedenborg says, "It is important to realize that the principles of the Ten Commandments are intended as rules both for those in this world and those in heaven" (Secrets of Heaven 8899).
学习诫命并在字面上遵守它们是一个良好的开始。我们确实找到了打开监狱门的钥匙，并且我们正在走向自由之路。然而，我们刚刚开始进入生命。如果我们选择继续，那么在我们余生和整个永恒中，我们将在更深层次上遵守诫命。正如瑞典博格所说：“重要的是要意识到十诫的原则旨在成为这个世界和天堂中的人的规则”（《天堂的奥秘》8899）。
学习诫命并在字面上遵守它们是一个良好的开始。我们确实找到了打开监狱门的钥匙，并且我们正在走向自由之路。然而，我们刚刚开始进入生命。如果我们选择继续，那么在我们余生和整个永恒中，我们将在更深层次上遵守诫命。正如瑞典博格所说：“重要的是要意识到十诫的原则旨在成为这个世界和天堂中的人的规则”（《天堂的奥秘》8899）。
This is why Swedenborg's work is so significant. It was his belief that the Word of God contained infinite depths of meaning. According to Swedenborg, there is first of all the literal, or earthly, sense that is primarily about the world of time and space-our physical actions. Within the literal sense is a deeper spiritual sense, which deals with our inner world of thoughts and feelings, especially in regard to our neighbor. And then within both the earthly and spiritual senses is an inmost, or heavenly, sense, which deals exclusively with our relationship to God. As we progress in our spiritual development, the Lord reveals to us the deeper truths that we need as we continue to enter into life-a life of ever-increasing love, wisdom, and useful service.
这就是瑞典博格的工作如此重要的原因。他相信上帝的话语包含无尽的意义。根据瑞典博格的说法，首先是字面上的，或者地球的意义，主要是关于时间和空间的世界-我们的身体行动。在字面意义中有一个更深层的精神意义，涉及我们内心的思想和感情，特别是关于我们的邻居。然后在地球和精神意义中都有一个最内在的，或者天上的意义，专门涉及我们与上帝的关系。随着我们在灵性发展中的进步，主会向我们揭示我们需要的更深层次的真理，因为我们继续进入生命-一个爱、智慧和有用服务不断增长的生命。
这就是瑞典博格的工作如此重要的原因。他相信上帝的话语包含无尽的意义。根据瑞典博格的说法，首先是字面上的，或者地球的意义，主要是关于时间和空间的世界-我们的身体行动。在字面意义中有一个更深层的精神意义，涉及我们内心的思想和感情，特别是关于我们的邻居。然后在地球和精神意义中都有一个最内在的，或者天上的意义，专门涉及我们与上帝的关系。随着我们在灵性发展中的进步，主会向我们揭示我们需要的更深层次的真理，因为我们继续进入生命-一个爱、智慧和有用服务不断增长的生命。
From the time of his first spiritual awakening until his death at the age of eighty-two, Swedenborg devoted himself to the publication of twenty-five Latin volumes that describe the earthly, spiritual, and heavenly senses of sacred scripture
从他第一次属灵觉醒到 82 岁去世，瑞典博格致力于出版 25 卷拉丁文著作，描述圣经的地上、属灵和天上意义（以及许多其他主题）。在他的三部重要作品《天堂的奥秘》（1749-56）、《启示录的解释》（在他有生之年未出版，但于 1758 年和 1759 年写成）和《真正的基督教》（1771）中，他仔细解释了十诫包含这些意义的方式。他还在他的短篇作品《生命》（1763）中讨论了几条诫命以及它们与属灵成长的关系。虽然每本书中对诫命的阐释包含相同的基本信息，但这三种处理方式以奇妙的方式互相补充、增强和增进。在一本书中省略或仅提及的关键细节在其他书中得到更深入的解释。这些差异美妙地互相补充，帮助我们达到通过阅读其中一种处理方式无法达到的洞察水平。
(among many other topics). In three of his major worksSecrets of Heaven (1749-56), Revelation Explained (unpublished during his lifetime but written during 1758 and 1759), and True Christianity (1771)-he carefully explains how the Ten Commandments contain each of these senses. He also has a discussion of several of the commandments and how they relate to spiritual growth in his short work Life (1763). While the exposition of the commandments in each book contains the same fundamental message, the three treatments amplify, augment, and enhance each other in wonderful ways. Key details that are omitted or barely mentioned in one book are explained in greater depth in the other books. These differences supplement each other beautifully, helping us reach levels of insight that could not be attained by reading only one of the treatments.
还应该提到，瑞典博格遵循路德宗传统的诫命排序。这意味着他将禁止崇拜其他神明和偶像的诫命视为单一诫命（第一诫命）；他还将贪欲的两部分视为第九和第十诫。他将“不可贪恋邻舍的房屋”解读为反对对世俛之物的过度渴望的诫命（我们倾向于物质主义）；他将“不可贪恋邻舍的妻子、男仆、女仆、牛、驴”解读为反对我们对他人控制的过度渴望的诫命（我们倾向于控制）。有趣的是，圣经从未按编号提到诫命-也许因为遵守诫命比编号诫命更为重要。
从他第一次属灵觉醒到 82 岁去世，瑞典博格致力于出版 25 卷拉丁文著作，描述圣经的地上、属灵和天上意义（以及许多其他主题）。在他的三部重要作品《天堂的奥秘》（1749-56）、《启示录的解释》（在他有生之年未出版，但于 1758 年和 1759 年写成）和《真正的基督教》（1771）中，他仔细解释了十诫包含这些意义的方式。他还在他的短篇作品《生命》（1763）中讨论了几条诫命以及它们与属灵成长的关系。虽然每本书中对诫命的阐释包含相同的基本信息，但这三种处理方式以奇妙的方式互相补充、增强和增进。在一本书中省略或仅提及的关键细节在其他书中得到更深入的解释。这些差异美妙地互相补充，帮助我们达到通过阅读其中一种处理方式无法达到的洞察水平。
(among many other topics). In three of his major worksSecrets of Heaven (1749-56), Revelation Explained (unpublished during his lifetime but written during 1758 and 1759), and True Christianity (1771)-he carefully explains how the Ten Commandments contain each of these senses. He also has a discussion of several of the commandments and how they relate to spiritual growth in his short work Life (1763). While the exposition of the commandments in each book contains the same fundamental message, the three treatments amplify, augment, and enhance each other in wonderful ways. Key details that are omitted or barely mentioned in one book are explained in greater depth in the other books. These differences supplement each other beautifully, helping us reach levels of insight that could not be attained by reading only one of the treatments.
还应该提到，瑞典博格遵循路德宗传统的诫命排序。这意味着他将禁止崇拜其他神明和偶像的诫命视为单一诫命（第一诫命）；他还将贪欲的两部分视为第九和第十诫。他将“不可贪恋邻舍的房屋”解读为反对对世俛之物的过度渴望的诫命（我们倾向于物质主义）；他将“不可贪恋邻舍的妻子、男仆、女仆、牛、驴”解读为反对我们对他人控制的过度渴望的诫命（我们倾向于控制）。有趣的是，圣经从未按编号提到诫命-也许因为遵守诫命比编号诫命更为重要。
It should also be mentioned that Swedenborg follows the traditional ordering of the commandments as practiced in the Lutheran tradition. This means that he treats as a single commandment (the first commandment) the prohibition against having other gods and worshipping idols; he also treats the two parts of the commandment against coveting as the ninth and tenth commandments. He reads the words "You shall not covet your neighbor's house" as a commandment against the inordinate desire to possess the things of the world (our tendency to be materialistic); and he reads the words "You shall not covet your neighbor's wife, or male or female slave, or ox, or donkey" as a commandment against our inordinate desire to rule over others (our tendency to be controlling). It is interesting that the Bible never refers to the commandments by number-perhaps because it's vastly more important to keep the commandments than it is to number them.
在瑞典博格的时代，许多虔诚的基督徒认为，由于他们相信基督的替代救赎，诫命不再必要。 “信仰就是一切” 的观念对许多人来说是灵性的本质。但瑞典博格坚信这种观点是错误的。他相信耶稣的话“你们若爱我，就必遵守我的诫命”（约翰福音 14:15）不仅指的是两大最普遍的诫命-爱主和爱邻舍。更具体地说，耶稣指的是十诫的第一块板，教导我们如何爱主，以及十诫的第二块板，教导我们如何爱邻舍。因此，对瑞典博格来说，十诫教导我们如何去爱：
在瑞典博格的时代，许多虔诚的基督徒认为，由于他们相信基督的替代救赎，诫命不再必要。 “信仰就是一切” 的观念对许多人来说是灵性的本质。但瑞典博格坚信这种观点是错误的。他相信耶稣的话“你们若爱我，就必遵守我的诫命”（约翰福音 14:15）不仅指的是两大最普遍的诫命-爱主和爱邻舍。更具体地说，耶稣指的是十诫的第一块板，教导我们如何爱主，以及十诫的第二块板，教导我们如何爱邻舍。因此，对瑞典博格来说，十诫教导我们如何去爱：
In Swedenborg's day, many sincere Christians believed that since they were saved by a faith in Christ's vicarious atonement, the commandments were no longer necessary. The idea
爱主意味着对他所吩咐我们做的事情充满爱和激情，即遵守他的诫命。在我们以爱和激情遵守这些诫命的程度上，我们就是在爱主，因为这些诫命是主与我们同在的（《启示录的解释》981）。
that "faith is all you need" was, for many, the essence of spirituality. But Swedenborg was adamant that this view was misguided. He believed that Jesus's statement "If you love me, you will keep my commandments" (John 14:15) refers to more than the two great and most general commandments-love the Lord, and love your neighbor. More specifically, Jesus was referring to the first tablet of the Ten Commandments, which teaches us how to love the Lord, and to the second tablet of the Ten Commandments, which teaches us how to love our neighbor. For Swedenborg, then, the Ten Commandments teach us how to love:
瑞典博格描述了一个努力遵守诫命的人内心发生的变化，尤其是那些意识到这些不仅仅是民事和道德教导，而是宗教上神圣赐予的法律的人：
爱主意味着对他所吩咐我们做的事情充满爱和激情，即遵守他的诫命。在我们以爱和激情遵守这些诫命的程度上，我们就是在爱主，因为这些诫命是主与我们同在的（《启示录的解释》981）。
that "faith is all you need" was, for many, the essence of spirituality. But Swedenborg was adamant that this view was misguided. He believed that Jesus's statement "If you love me, you will keep my commandments" (John 14:15) refers to more than the two great and most general commandments-love the Lord, and love your neighbor. More specifically, Jesus was referring to the first tablet of the Ten Commandments, which teaches us how to love the Lord, and to the second tablet of the Ten Commandments, which teaches us how to love our neighbor. For Swedenborg, then, the Ten Commandments teach us how to love:
瑞典博格描述了一个努力遵守诫命的人内心发生的变化，尤其是那些意识到这些不仅仅是民事和道德教导，而是宗教上神圣赐予的法律的人：
Loving the Lord means love and passion for doing what he enjoins us to do, namely, keep his commandments. To the extent we obey or keep these commandments with love and passion, we are loving the Lord, because they are the Lord's presence with us. (Revelation Explained 981)
遵守诫命净化我们的内在，打开天国之门，让主降临。在我们的灵性方面，它使我们成为天国的天使（《启示录的解释》902:6）。
遵守诫命净化我们的内在，打开天国之门，让主降临。在我们的灵性方面，它使我们成为天国的天使（《启示录的解释》902:6）。
Swedenborg describes what happens within the soul of a person who strives to keep the commandments, especially one who has the realization that these are not just civil and moral teachings but are divinely given laws of religion:
Obeying the commandments purifies our inner being, opens up heaven, and allows the Lord to come in. With respect to our spirit it makes us an angel of heaven. (Revelation Explained 902:6)
It is true that most of the Ten Commandments are prohibitions in the form of "You shall not," and this phrasing may seem to be in direct contrast with their positive, life-affirming purpose. Swedenborg explains that the commandments are written this way because the first step in spiritual growth is to abstain from evil:
大部分《十诫》都是以“不可”形式的禁令，这种措辞似乎与它们的积极、肯定生命的目的直接对立。瑞典博格解释说，这样写命令是因为属灵成长的第一步是远离邪恶：
大部分《十诫》都是以“不可”形式的禁令，这种措辞似乎与它们的积极、肯定生命的目的直接对立。瑞典博格解释说，这样写命令是因为属灵成长的第一步是远离邪恶：
In the preceding article on "works" we said that our own endeavors are not good works; the only good works are those
在前一篇关于“行为”的文章中，我们说我们自己的努力并不是善行；唯一的善行是那些
accomplished by the Lord when he is present with us. But two things are necessary in order for our endeavors to be accomplished by the Lord and not by us. First, we must recognize the Lord's divine nature, acknowledging him as the God of heaven and earth even with respect to his human manifestation, and we must realize that anything good that happens is done by him. Secondly, we must live according to the Ten Commandments, abstaining from the evil behavior that is forbidden by them: worshipping other gods, profaning the name of God, stealing, committing adultery, murdering, giving false testimony, and craving the possessions and property belonging to other people.
当主与我们同在时完成的。但要使我们的努力由主完成而不是由我们完成，有两点是必要的。首先，我们必须承认主的神性，承认他是天地之神，甚至在他的人性显现方面，我们必须意识到任何美好的事情都是由他完成的。其次，我们必须按照《十诫》的要求生活，远离这些被禁止的邪恶行为：崇拜其他神、亵渎上帝之名、偷窃、通奸、谋杀、作假见证、贪求他人的财产和财物。
在前一篇关于“行为”的文章中，我们说我们自己的努力并不是善行；唯一的善行是那些
accomplished by the Lord when he is present with us. But two things are necessary in order for our endeavors to be accomplished by the Lord and not by us. First, we must recognize the Lord's divine nature, acknowledging him as the God of heaven and earth even with respect to his human manifestation, and we must realize that anything good that happens is done by him. Secondly, we must live according to the Ten Commandments, abstaining from the evil behavior that is forbidden by them: worshipping other gods, profaning the name of God, stealing, committing adultery, murdering, giving false testimony, and craving the possessions and property belonging to other people.
当主与我们同在时完成的。但要使我们的努力由主完成而不是由我们完成，有两点是必要的。首先，我们必须承认主的神性，承认他是天地之神，甚至在他的人性显现方面，我们必须意识到任何美好的事情都是由他完成的。其次，我们必须按照《十诫》的要求生活，远离这些被禁止的邪恶行为：崇拜其他神、亵渎上帝之名、偷窃、通奸、谋杀、作假见证、贪求他人的财产和财物。
These are the two prerequisites for our endeavors to be good, because everything good comes from the Lord, and because he cannot enter us and lead us unless or until that wicked behavior has been removed as a sin. That behavior is hellish-in fact, it is hell within us-and until hell is removed the Lord cannot come in and open up heaven. (Revelation Explained 934:2)
这是我们的努力变得善良的两个先决条件，因为一切善都来自主，因为除非那邪恶行为被当作罪恶除去，否则他不能进入我们并引导我们。那种行为是地狱的，事实上，它就是我们内心的地狱，直到地狱被清除，主才能进来并打开天堂之门。（《启示录解释》934:2）
这是我们的努力变得善良的两个先决条件，因为一切善都来自主，因为除非那邪恶行为被当作罪恶除去，否则他不能进入我们并引导我们。那种行为是地狱的，事实上，它就是我们内心的地狱，直到地狱被清除，主才能进来并打开天堂之门。（《启示录解释》934:2）
This may explain why the time I spent in prison teaching the Ten Commandments was "heaven on earth" for me. Through the honest acknowledgment of past and present sins and our striving to avoid them in the future, heaven was opened and God was present. We felt a new hope-even within those cement walls-for we knew that the Lord was leading us out of the house of bondage and into heavenly freedom.
这也许可以解释为什么我在监狱里教导《十诫》的时光对我来说是“人间天堂”。通过诚实承认过去和现在的罪恶，以及我们努力避免未来犯罪，天堂就会敞开，上帝就会在场。我们感到了新的希望——即使在那些水泥墙内——因为我们知道主正在引领我们走出奴役之家，进入天国的自由之中。
这也许可以解释为什么我在监狱里教导《十诫》的时光对我来说是“人间天堂”。通过诚实承认过去和现在的罪恶，以及我们努力避免未来犯罪，天堂就会敞开，上帝就会在场。我们感到了新的希望——即使在那些水泥墙内——因为我们知道主正在引领我们走出奴役之家，进入天国的自由之中。
May this be your experience as well as you read the pages of this book.
希望您在阅读本书的页面时也能有这样的体验。
希望您在阅读本书的页面时也能有这样的体验。
Editor's Note 编者按
or Emanuel Swedenborg (1688-1772), the Ten Commandments were an integral part of spiritual living. They provided a list of evil actions to be avoided-or good actions to be embraced-that formed the key to regeneration, the process of spiritual rebirth. Just as Swedenborg found a deeper meaning encased within the literal text of the Bible, he perceived a deeper spiritual teaching within the simple instructions in the Ten Commandments. Scattered throughout his published and unpublished theological works are four extended commentaries on that inner meaning, now published here in a single volume for the first time.
对于以马内利·瑞典博格（1688-1772）而言，《十诫》是属灵生活的一个重要组成部分。它们提供了一个要避免的邪恶行为清单，或者要接受的善行清单，形成了重生的关键，即属灵重生的过程。正如瑞典博格在圣经文字的字面意义中发现了更深层的含义一样，他在《十诫》简单指令中察觉到了更深层的属灵教导。他的已出版和未出版的神学著作中散见着四篇关于内在含义的长篇评论，这是首次集结在一卷中出版。
对于以马内利·瑞典博格（1688-1772）而言，《十诫》是属灵生活的一个重要组成部分。它们提供了一个要避免的邪恶行为清单，或者要接受的善行清单，形成了重生的关键，即属灵重生的过程。正如瑞典博格在圣经文字的字面意义中发现了更深层的含义一样，他在《十诫》简单指令中察觉到了更深层的属灵教导。他的已出版和未出版的神学著作中散见着四篇关于内在含义的长篇评论，这是首次集结在一卷中出版。
Swedenborg's earliest discussion of the Ten Commandments occurs in Secrets of Heaven (also known by its Latin title, Arcana Coelestia). This multivolume magnum opus, considered by many to be the first of his published theological works, is a verse-by-verse exegesis of the inner meaning of the biblical books of Genesis and Exodus. The discussion of the Ten Commandments occurs naturally as part of Swedenborg's commentary on Exodus 20 , which appears in volume 7 of the original Latin edition (1754). While that portion of the text is effectively a sustained discussion of the Ten Commandments, Swedenborg focuses on the spiritual correspondence of the words in each verse and structures his commentary according
瑞典博格对《十诫》的最早讨论出现在《天堂的奥秘》（也以其拉丁文标题《天国的奥秘》而闻名）中。这部多卷大作被许多人认为是他出版的第一部神学著作，是对《创世记》和《出埃及记》圣经书的逐节解经。《十诫》的讨论自然地作为瑞典博格对《出埃及记》第 20 章的评论的一部分出现在原始拉丁文版（1754 年）的第 7 卷中。虽然这部分文字实际上是对《十诫》的持续讨论，但瑞典博格侧重于每节经文中的属灵对应，并根据这些内容结构他的评论。
to the content of individual verses rather than to their division by commandment. (In this volume, the subheadings connecting the verses to their respective commandments were inserted by the editor to aid the reader in locating and comparing Swedenborg's discussion of specific commandments.)
与按诫命划分相反，更关注个别经文的内容。（在本卷中，将经文与各自诫命相连的副标题是由编辑插入的，以帮助读者定位和比较瑞典堡对特定诫命的讨论。）
瑞典博格对《十诫》的最早讨论出现在《天堂的奥秘》（也以其拉丁文标题《天国的奥秘》而闻名）中。这部多卷大作被许多人认为是他出版的第一部神学著作，是对《创世记》和《出埃及记》圣经书的逐节解经。《十诫》的讨论自然地作为瑞典博格对《出埃及记》第 20 章的评论的一部分出现在原始拉丁文版（1754 年）的第 7 卷中。虽然这部分文字实际上是对《十诫》的持续讨论，但瑞典博格侧重于每节经文中的属灵对应，并根据这些内容结构他的评论。
to the content of individual verses rather than to their division by commandment. (In this volume, the subheadings connecting the verses to their respective commandments were inserted by the editor to aid the reader in locating and comparing Swedenborg's discussion of specific commandments.)
与按诫命划分相反，更关注个别经文的内容。（在本卷中，将经文与各自诫命相连的副标题是由编辑插入的，以帮助读者定位和比较瑞典堡对特定诫命的讨论。）
Swedenborg first addresses the Ten Commandments as a separate, self-contained topic in Revelation Explained (Latin Apocalypsis Explicata, also known in English as Apocalypse Explained). This verse-by-verse commentary on the book of Revelation was never completed within Swedenborg's lifetime; it was discovered and published after his death. Based on references within the text to Swedenborg's previously published works and an expected date of publication in one of the drafts, it was likely written during 1758 and 1759 . As is done in Secrets of Heaven, interspersed between the biblical commentary in Revelation Explained are essays on various spiritual topics, and the Revelation Explained material in this volume is one of those essays.
瑞典堡首次将《启示录解释》（拉丁文《启示录解释》，英文亦称《启示录解释》）作为一个独立的、自成一体的主题来讨论十诫。这部关于启示录的逐节评论在瑞典堡生前从未完成；在他去世后被发现并出版。根据文中对瑞典堡先前出版作品的引用以及在草稿中预期的出版日期，这部作品很可能是在 1758 年和 1759 年间写成的。与《天堂的奥秘》一样，在《启示录解释》中的圣经评论之间穿插着关于各种灵性主题的论文，而本卷中的《启示录解释》材料就是其中之一。
瑞典堡首次将《启示录解释》（拉丁文《启示录解释》，英文亦称《启示录解释》）作为一个独立的、自成一体的主题来讨论十诫。这部关于启示录的逐节评论在瑞典堡生前从未完成；在他去世后被发现并出版。根据文中对瑞典堡先前出版作品的引用以及在草稿中预期的出版日期，这部作品很可能是在 1758 年和 1759 年间写成的。与《天堂的奥秘》一样，在《启示录解释》中的圣经评论之间穿插着关于各种灵性主题的论文，而本卷中的《启示录解释》材料就是其中之一。
Swedenborg's next published commentary on the Ten Commandments occurs in his 1763 short work Life (Latin Doctrina Vitae), traditionally known as The Doctrine of Life and often published with three other short works of the same year under the title The Four Doctrines. Broadly speaking, Life is about spiritual growth, and the bulk of this short work is taken up by a discussion of the Ten Commandments, although not every commandment is addressed directly.
瑞典堡在他 1763 年的短篇作品《生命》（拉丁文《生命教义》，传统上称为《生命教义》，经常与同年出版的其他三部短篇作品一起出版，标题为《四教义》）中发表了对十诫的评论。广义上说，《生命》是关于灵性成长的，这部短篇作品的大部分内容都是关于对十诫的讨论，尽管并非每一诫命都直接讨论。
瑞典堡在他 1763 年的短篇作品《生命》（拉丁文《生命教义》，传统上称为《生命教义》，经常与同年出版的其他三部短篇作品一起出版，标题为《四教义》）中发表了对十诫的评论。广义上说，《生命》是关于灵性成长的，这部短篇作品的大部分内容都是关于对十诫的讨论，尽管并非每一诫命都直接讨论。
Swedenborg's final commentary on the Ten Commandments occurs in his 1771 True Christianity (Latin Vera Christiana Religio, also known in English as True Christian Religion). The last of Swedenborg's published theological works, True Christianity is structured as a series of chapters on various doctrinal topics, of which the Ten Commandments is one. This is Swedenborg's most concise full commentary on the Ten Commandments.
瑞典堡对十诫的最后评论出现在他 1771 年的《真基督教》（拉丁文《真基督教宗教》，英文亦称《真基督教》）中。《真基督教》是瑞典堡发表的最后一部神学著作，结构上是一系列关于各种教义主题的章节，其中包括十诫。这是瑞典堡对十诫最简洁的全面评论。
瑞典堡对十诫的最后评论出现在他 1771 年的《真基督教》（拉丁文《真基督教宗教》，英文亦称《真基督教》）中。《真基督教》是瑞典堡发表的最后一部神学著作，结构上是一系列关于各种教义主题的章节，其中包括十诫。这是瑞典堡对十诫最简洁的全面评论。
Although there are overlaps in content between these texts-in some places, the similarities are so strong that it suggests Swedenborg may have copied from earlier sources in writing later volumes-each commentary has unique features that complement the others.
尽管这些文本之间存在内容重叠-在某些地方，相似之处如此之大，以至于表明瑞典堡可能在后来的著作中抄袭了早期来源-每篇评论都有独特的特点，互相补充。
尽管这些文本之间存在内容重叠-在某些地方，相似之处如此之大，以至于表明瑞典堡可能在后来的著作中抄袭了早期来源-每篇评论都有独特的特点，互相补充。
Swedenborg's Numbering of the Commandments and Biblical Citation. The most commonly cited version of the Ten Commandments occurs in Exodus 20:1-17 in most editions of the Bible (there is another version in Deuteronomy 5:4-21). In Secrets of Heaven, however, Swedenborg follows Sebastian Schmidt's 1696 Latin edition of the Bible, in which the same text is divided into only fourteen verses.
瑞典堡对诫命的编号和圣经引用。大多数圣经版本中十诫的最常引用版本出现在出埃及记 20:1-17 中（申命记 5:4-21 中还有另一个版本）。然而，在《天堂的奥秘》中，瑞典堡遵循塞巴斯蒂安·施密特（Sebastian Schmidt）1696 年的拉丁文圣经版本，其中相同的文本仅分为十四节。
瑞典堡对诫命的编号和圣经引用。大多数圣经版本中十诫的最常引用版本出现在出埃及记 20:1-17 中（申命记 5:4-21 中还有另一个版本）。然而，在《天堂的奥秘》中，瑞典堡遵循塞巴斯蒂安·施密特（Sebastian Schmidt）1696 年的拉丁文圣经版本，其中相同的文本仅分为十四节。
The commandments are not numbered in the Bible; and in fact, the verses that list the commandments contain more than ten imperatives. Different faith traditions divide the commandments in various ways. Raised as part of a devout Lutheran family, Swedenborg follows the traditional Lutheran division of the commandments.
圣经中没有对诫命进行编号；事实上，列出诫命的经文中包含超过十条命令。不同的信仰传统以不同的方式划分诫命。作为一个虔诚的路德教家庭的一部分，瑞典堡遵循传统的路德教诫命划分。
圣经中没有对诫命进行编号；事实上，列出诫命的经文中包含超过十条命令。不同的信仰传统以不同的方式划分诫命。作为一个虔诚的路德教家庭的一部分，瑞典堡遵循传统的路德教诫命划分。
In Revelation Explained, Swedenborg reverses the traditional order of two of the commandments, listing the prohibition against theft as the fifth commandment and the injunction against murder as the seventh (retaining adultery as the sixth). In his other theological works, he keeps to the usual order. Swedenborg does not comment on why he made the reversal in Revelation Explained, but it may have simply been a mistake. A critical note to a translation by John C. Ager (Apocalypse Explained, West Chester, PA: Swedenborg Foundation, 1994-97) suggests that Swedenborg was following the verse order given in the Septuagint, a Greek translation of the Hebrew Bible. While it is possible that Swedenborg had been informed by the ordering in the Septuagint, the two versions are not a precise match (the Septuagint has the prohibition against adultery as the fifth commandment, then theft as the sixth and murder as the seventh).
在《启示录解释》中，瑞典博格颠倒了两条诫命的传统顺序，将禁止偷窃列为第五诫，将禁止谋杀列为第七诫（保留通奸为第六诫）。在他的其他神学著作中，他保持了通常的顺序。瑞典博格没有评论他在《启示录解释》中为什么做出了这种颠倒，但这可能只是一个错误。约翰·C·阿格（John C. Ager）的翻译批注（《启示录解释》，宾夕法尼亚州西切斯特：瑞典博格基金会，1994-97）指出，瑞典博格可能是遵循了希腊译本七十士译本中给出的诫命顺序。虽然瑞典博格可能是受到七十士译本中的排序启发，但这两个版本并不完全匹配（七十士译本将通奸列为第五诫，然后将偷窃列为第六诫，将谋杀列为第七诫）。
在《启示录解释》中，瑞典博格颠倒了两条诫命的传统顺序，将禁止偷窃列为第五诫，将禁止谋杀列为第七诫（保留通奸为第六诫）。在他的其他神学著作中，他保持了通常的顺序。瑞典博格没有评论他在《启示录解释》中为什么做出了这种颠倒，但这可能只是一个错误。约翰·C·阿格（John C. Ager）的翻译批注（《启示录解释》，宾夕法尼亚州西切斯特：瑞典博格基金会，1994-97）指出，瑞典博格可能是遵循了希腊译本七十士译本中给出的诫命顺序。虽然瑞典博格可能是受到七十士译本中的排序启发，但这两个版本并不完全匹配（七十士译本将通奸列为第五诫，然后将偷窃列为第六诫，将谋杀列为第七诫）。
Swedenborg assumes that readers are familiar with the text of the Bible and will sometimes offer commentary on specific words or phrases within a verse (or a commandment) without citing the verse explicitly. In case of confusion, the reader is encouraged to consult the biblical text of the commandment in question.
瑞典博格假设读者熟悉圣经的文本，并有时会对某个经文（或诫命）中的特定词语或短语提供评论，而不明确引用该经文。如果有困惑，鼓励读者查阅相关诫命的圣经文本。
瑞典博格假设读者熟悉圣经的文本，并有时会对某个经文（或诫命）中的特定词语或短语提供评论，而不明确引用该经文。如果有困惑，鼓励读者查阅相关诫命的圣经文本。
Section and Subsection Numbers. Following a practice that was common in his time, Swedenborg divided his published theological works into sections numbered in sequence from beginning to end. In this volume, his original section numbers are preserved as bolded numbers at the beginning of a paragraph. Because many sections throughout Swedenborg's works are too long for precise cross-referencing, Swedenborgian scholar John Faulkner Potts (1838-1923) further divided them into subsections; these have since become standard, although minor variations occur from one edition to another. In this volume, these subsections are indicated by bracketed numbers that appear within a section: [2], [3], and so on.
章节和小节编号。瑞典博格按照当时常见的做法，将他出版的神学著作分成从头到尾按顺序编号的章节。在本卷中，他原始的章节编号被保留为段落开头的加粗数字。由于瑞典博格作品中许多章节太长，无法进行精确的交叉引用，瑞典博格学者约翰·福克纳·波茨（John Faulkner Potts，1838-1923）进一步将它们分成小节；尽管从一个版本到另一个版本可能会出现轻微的变化，但这些小节已成为标准。在本卷中，这些小节由方括号内的数字表示，这些数字出现在章节内部：[2]，[3]等等。
章节和小节编号。瑞典博格按照当时常见的做法，将他出版的神学著作分成从头到尾按顺序编号的章节。在本卷中，他原始的章节编号被保留为段落开头的加粗数字。由于瑞典博格作品中许多章节太长，无法进行精确的交叉引用，瑞典博格学者约翰·福克纳·波茨（John Faulkner Potts，1838-1923）进一步将它们分成小节；尽管从一个版本到另一个版本可能会出现轻微的变化，但这些小节已成为标准。在本卷中，这些小节由方括号内的数字表示，这些数字出现在章节内部：[2]，[3]等等。
As is common in Swedenborgian studies, text citations of his works refer not to page numbers but to section numbers, which are uniform in most editions. In citations, the section symbol (
正如在瑞典博格研究中普遍的做法，他的作品的文本引用不是指页码，而是指章节号，大多数版本中的章节号是统一的。在引文中，当瑞典博格的作品标题之前有章节号引用时，通常会省略章节符号（
正如在瑞典博格研究中普遍的做法，他的作品的文本引用不是指页码，而是指章节号，大多数版本中的章节号是统一的。在引文中，当瑞典博格的作品标题之前有章节号引用时，通常会省略章节符号（
Alterations to the Original Text. Swedenborg frequently provides extensive biblical references to support a point or cross-references to other places in his writings where he discusses similar points. For the sake of brevity, some of these lists have been shortened in this volume, and in some places (particularly in Secrets of Heaven) the cross-references have
对原始文本的修改。瑞典博格经常提供大量圣经参考来支持某一观点或交叉引用到他的其他著作中讨论类似观点的地方。为了简洁起见，本卷中的某些列表已经缩短，在某些地方（特别是在《天堂的奥秘》中）交叉引用已经被省略。
been omitted entirely. Places where text was removed are indicated with ellipses. In paragraphs with so many crossreferences that the use of ellipses was judged to be disruptive, the cross-references were taken out without indication of their removal. In other instances, cross-references were edited to indicate their relationship to the text in this volume rather than to the original (for example, omitting a reference to text "above" or "below" where this volume does not include the referenced text). Readers who would like the benefit of the full list of references are encouraged to consult an edition of the relevant complete work.
文本中省略的地方用省略号表示。在有许多交叉引用的段落中，如果使用省略号会被认为是干扰性的，那么交叉引用将被删除而不指示其删除。在其他情况下，交叉引用被编辑以表明它们与本卷文本的关系，而不是与原始文本的关系（例如，在本卷中不包括被引用文本的情况下省略对“上文”或“下文”的引用）。鼓励希望获得完整参考列表的读者查阅相关完整作品的版本。
对原始文本的修改。瑞典博格经常提供大量圣经参考来支持某一观点或交叉引用到他的其他著作中讨论类似观点的地方。为了简洁起见，本卷中的某些列表已经缩短，在某些地方（特别是在《天堂的奥秘》中）交叉引用已经被省略。
been omitted entirely. Places where text was removed are indicated with ellipses. In paragraphs with so many crossreferences that the use of ellipses was judged to be disruptive, the cross-references were taken out without indication of their removal. In other instances, cross-references were edited to indicate their relationship to the text in this volume rather than to the original (for example, omitting a reference to text "above" or "below" where this volume does not include the referenced text). Readers who would like the benefit of the full list of references are encouraged to consult an edition of the relevant complete work.
文本中省略的地方用省略号表示。在有许多交叉引用的段落中，如果使用省略号会被认为是干扰性的，那么交叉引用将被删除而不指示其删除。在其他情况下，交叉引用被编辑以表明它们与本卷文本的关系，而不是与原始文本的关系（例如，在本卷中不包括被引用文本的情况下省略对“上文”或“下文”的引用）。鼓励希望获得完整参考列表的读者查阅相关完整作品的版本。
In the excerpt from Revelation Explained, Swedenborg's biblical commentary was taken out so that the Ten Commandments material could be read as a continuous piece. The gaps where the commentary on Revelation would have appeared are represented in this volume by the symbol
在《启示录解释》的摘录中，瑞典博格的圣经评论被删除，以便将《十诫》的材料作为连续的整体阅读。在这本书中，原本应该出现《启示录》评论的空白处用符号
在《启示录解释》的摘录中，瑞典博格的圣经评论被删除，以便将《十诫》的材料作为连续的整体阅读。在这本书中，原本应该出现《启示录》评论的空白处用符号
Harmonization of Terms. The texts in this volume were taken from different translations, and in some cases the translation of particular terms was harmonized for the sake of consistency. One example of this is the Latin affectio, which is commonly translated as affection but may also be rendered feeling, desire, love, inclination toward, or response to. In this volume, affectio appears as passion. Another harmonized term is the Latin charitas, which is generally translated as charity but can also appear as caring. Here, it is rendered goodwill.
术语的协调。本卷中的文本取自不同的翻译版本，在某些情况下，特定术语的翻译被协调以保持一致性。其中一个例子是拉丁语 affectio，通常翻译为情感，但也可以译为感觉、欲望、爱、倾向或反应。在本卷中，affectio 被译为激情。另一个协调的术语是拉丁语 charitas，通常翻译为慈善，但也可以出现为关怀。在这里，它被译为善意。
术语的协调。本卷中的文本取自不同的翻译版本，在某些情况下，特定术语的翻译被协调以保持一致性。其中一个例子是拉丁语 affectio，通常翻译为情感，但也可以译为感觉、欲望、爱、倾向或反应。在本卷中，affectio 被译为激情。另一个协调的术语是拉丁语 charitas，通常翻译为慈善，但也可以出现为关怀。在这里，它被译为善意。
One term that was not harmonized was the Latin intellectus, which Swedenborg often pairs with the Latin voluntas when describing two fundamental parts of our mind. Intellectus and voluntas are commonly translated understanding and will, respectively. Some of the text in this volume retains that usage; in other passages, intellectus is rendered intellect.
一个没有被协调的术语是拉丁语 intellectus，瑞典博格经常将其与拉丁语 voluntas 配对，描述我们心灵的两个基本部分。Intellectus 和 voluntas 通常分别被翻译为理解和意志。本卷中的一些文本保留了这种用法；在其他段落中，intellectus 被译为智慧。
一个没有被协调的术语是拉丁语 intellectus，瑞典博格经常将其与拉丁语 voluntas 配对，描述我们心灵的两个基本部分。Intellectus 和 voluntas 通常分别被翻译为理解和意志。本卷中的一些文本保留了这种用法；在其他段落中，intellectus 被译为智慧。
Ten Commandments 十诫
Secrets of Heaven (1754)
《天堂的奥秘》（1754 年）
Summary [of the Inner Meaning of Exodus 20:1-14]
摘要[出埃及记 20:1-14 的内在含义]
- The inner meaning of this chapter deals with divine truths that must be implanted into the goodness of those who belong to the Lord's spiritual church. These truths are the Ten Commandments...
本章的内在含义涉及必须植入主灵性教会的人的善中的神圣真理。这些真理就是《十诫》...
Verse 1: And God Spoke All These Words
第 1 节：上帝说了这一切话
-
And God spoke all these words, saying is symbolic of the fact that divine truth is provided to those in the heavens and on earth.
上帝说了这一切话，是象征着神圣真理赐予天上和地上的人。 -
This symbolic meaning is consistent with the fact that the words God spoke means the divine truth, since whatever God speaks is nothing but the truth. This is why in John 1:1 the divine truth is called the Word and why it says the Word is the Lord. The Lord was divine truth itself when he was in this world; and thereafter, when he was glorified, he became divine goodness. Ever since, divine truth has come entirely from him; and for the angels, this divine truth is their light. This light is, in fact, what illuminates our inner sight or our ability to understand.
这种象征意义与上帝所说的话意味着神圣的真理是一致的，因为上帝所说的一切都是真理。这就是为什么在约翰福音 1:1 中，神圣的真理被称为道，也是为什么它说道就是主。主在这个世界上本身就是神圣的真理；之后，当他得荣耀时，他成为了神圣的善。从那时起，神圣的真理完全来自他；对于天使们来说，这神圣的真理就是他们的光。这光实际上就是照亮我们内在视力或理解能力的东西。
[2] Because our inner sight sees spiritual and not worldly things, its focus is on truth. Its intellectual focus is on spiritual truth, which we call matters of faith. Its worldly focus is on the principles of civil affairs, which are concerned with being just, and also on the principles of morality, which are concerned with being honorable. Lastly, our inner sight focuses on earthly truth that is deduced from the objects of our physical senses, primarily the sense of sight.
由于我们的内在视力看到的是属灵而不是世俗的事物，它的焦点是真理。它的智力焦点是属灵的真理，我们称之为信仰事项。它的世俗焦点是民政事务的原则，这些原则关乎公正，也关乎道德原则，这些原则关乎尊贵。最后，我们的内在视力关注从我们的物理感官对象中推导出的地球真理，主要是视觉感官。
由于我们的内在视力看到的是属灵而不是世俗的事物，它的焦点是真理。它的智力焦点是属灵的真理，我们称之为信仰事项。它的世俗焦点是民政事务的原则，这些原则关乎公正，也关乎道德原则，这些原则关乎尊贵。最后，我们的内在视力关注从我们的物理感官对象中推导出的地球真理，主要是视觉感官。
We can see from this the order through which truth comes to us. It all originates in divine truth, which is the inner foundation of all truth. The outward forms within which we find this inner foundational truth likewise originate in divine truth, since they are created to receive and hold that truth. We can therefore infer that the phrase all things were created by the Word (John 1:1-3) means that divine truth is the absolute essence and the sole substance from which all truth comes.
我们可以从中看到真理传递给我们的顺序。一切都源于神圣的真理，这是所有真理的内在基础。我们在这个内在基础真理中找到的外在形式同样源于神圣的真理，因为它们被创造来接受和保持那个真理。因此，我们可以推断约翰福音 1:1-3 中的“万物都是借着道造的”这句话意味着神圣的真理是所有真理产生的绝对本质和唯一物质。
我们可以从中看到真理传递给我们的顺序。一切都源于神圣的真理，这是所有真理的内在基础。我们在这个内在基础真理中找到的外在形式同样源于神圣的真理，因为它们被创造来接受和保持那个真理。因此，我们可以推断约翰福音 1:1-3 中的“万物都是借着道造的”这句话意味着神圣的真理是所有真理产生的绝对本质和唯一物质。
- The words God spoke are divine truth being offered to those in the heavens and to those on earth, because these ten principles we call the Ten Commandments and the regulations that follow are truth that is suitable not only for those on earth but also for those in heaven, having been declared and commanded from Mt. Sinai. Every word (that is, every truth) spoken by the Lord is intended not only for humans but also for angels, reaching earth by passing through the heavens.
上帝所说的话是神圣的真理，是为天上和地上的人所提供的，因为我们称之为十诫和随后的规定的这十项原则是真理，不仅适用于地上的人，也适用于天上的人，这些真理是从西奈山宣布和命令的。主所说的每个话语（也就是每个真理）不仅是为人类而且是为天使而言，通过天堂传达到地球。
In the heavens, these truths do not sound the way they do on earth, because in the heavens, they are in a spiritual form instead of an earthly form. What the spiritual form is like compared with its earthly form becomes obvious when we consider both the inner and the literal meanings of everything mentioned in the Word: the inner meanings are spiritual, but the literal meanings are earthly-the latter being accommodated to those on earth and the former accommodated to those in the heavens.
在天上，这些真理听起来不像在地球上那样，因为在天上，它们是以属灵形式而不是地球形式存在的。当我们考虑圣经中提到的一切事物的内在和字面含义时，属灵形式与地球形式相比是显而易见的：内在含义是属灵的，而字面含义是地球的——后者是为地上的人而设的，前者是为天上的人而设的。
在天上，这些真理听起来不像在地球上那样，因为在天上，它们是以属灵形式而不是地球形式存在的。当我们考虑圣经中提到的一切事物的内在和字面含义时，属灵形式与地球形式相比是显而易见的：内在含义是属灵的，而字面含义是地球的——后者是为地上的人而设的，前者是为天上的人而设的。
[2] This makes sense because the Word has actually been sent from a divine origin, passing through the heavens until reaching earth. When it arrives on earth, truth is accommodated to the human race, which has an earthly and materialistic focus. In the heavens, it is accommodated to angels, who focus on what is spiritual and heavenly. As such, the Word is sacred in its own right, since it contains what is heavenly and divine.
这是有道理的，因为圣经实际上是从神圣的起源发出，通过天堂传达到地球。当它到达地球时，真理被适应于有着地球和唯物主义焦点的人类。在天上，它被适应于专注于属灵和天上事物的天使。因此，圣经本身就是神圣的，因为它包含了属灵和神圣的东西。
这是有道理的，因为圣经实际上是从神圣的起源发出，通过天堂传达到地球。当它到达地球时，真理被适应于有着地球和唯物主义焦点的人类。在天上，它被适应于专注于属灵和天上事物的天使。因此，圣经本身就是神圣的，因为它包含了属灵和神圣的东西。
The principles of the Ten Commandments are certain proof of this. Everyone is capable of knowing these commandments, such as they are known all over the world: that we should honor our parents, should not commit murder, should not commit adultery, should not steal, and should not give false testimony. The Israelite nation was able to know these commandments, and they viewed things purely from a worldly perspective. Is there any nation that does not know them? Nonetheless, to ensure their dissemination, Jehovah himself descended and proclaimed them in a fire whose flames reached the very heart of heaven. It is obvious that these principles involve a lot more at their core than appears on the surface, namely, truth that is just as relevant to the heavens and that fills the heavens.
十诫的原则无疑证明了这一点。每个人都能知道这些诫命，因为它们在全世界都是众所周知的：我们应该尊敬父母，不应该杀人，不应该通奸，不应该偷窃，不应该作假见证。以色列民族能够知道这些诫命，他们纯粹从世俗的角度看待事物。有哪个民族不知道这些？然而，为了确保它们的传播，耶和华亲自降临，并在一团火中宣布这些诫命，火焰直达天堂的核心。很明显，这些原则在核心上涉及的远不止表面所显示的，即与天堂同样相关并充满天堂的真理。
十诫的原则无疑证明了这一点。每个人都能知道这些诫命，因为它们在全世界都是众所周知的：我们应该尊敬父母，不应该杀人，不应该通奸，不应该偷窃，不应该作假见证。以色列民族能够知道这些诫命，他们纯粹从世俗的角度看待事物。有哪个民族不知道这些？然而，为了确保它们的传播，耶和华亲自降临，并在一团火中宣布这些诫命，火焰直达天堂的核心。很明显，这些原则在核心上涉及的远不止表面所显示的，即与天堂同样相关并充满天堂的真理。
Everything in the Word is of this nature, because it comes from a divine source. This explains why the Word is holy, being referred to as inspired in every jot and every little stroke (Matthew 5:18; Luke 16:17).
圣经中的一切都是这种性质，因为它来自神圣的源头。这解释了为什么圣经是神圣的，被称为每一个撇点和每一个小画笔都是受启发的（马太福音 5:18; 路加福音 16:17）。
圣经中的一切都是这种性质，因为它来自神圣的源头。这解释了为什么圣经是神圣的，被称为每一个撇点和每一个小画笔都是受启发的（马太福音 5:18; 路加福音 16:17）。
In the following sections, you will see what the principles of the Ten Commandments are like in their spiritual meaning, that is, as they appear in the heavens.
在接下来的章节中，您将看到十诫的原则在其属灵意义上是什么样子，即它们在天堂中的显现。
在接下来的章节中，您将看到十诫的原则在其属灵意义上是什么样子，即它们在天堂中的显现。
Verses 2-6: You Shall Not Have Other Gods before My Face
2-6 节：在我面前不可有别神
2-6 节：在我面前不可有别神
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I am Jehovah your God, who led you out of the land of Egypt, out of the house of slaves. You shall not have other
我是耶和华你的神，曾将你从埃及地、从为奴之家领出来的。在我面前不可有别
gods before my face. You shall not make for yourself a carved image or any likeness of anything that is in the heavens above or that is in the earth beneath or that is in the waters under the earth. You shall not bow down to them or serve them, because I am Jehovah your God, God the Zealous, bringing the consequences of the fathers' wickedness on the sons, on the third generation and on the fourth generation among those who hate me; and performing mercy to thousands among those who love me and keep my commandments. You shall not utter the name of Jehovah your God unworthily, because Jehovah will not render innocent the person who utters his name unworthily.
神。不可为自己制造雕刻的偶像，或任何天上、地下或地底下水中所有物的形象。不可向它们跪拜侍奉，因为我是耶和华你的神，是忌邪的神，将父亲的罪孽报应给恨我的子孙，直到第三代和第四代；对爱我的和遵守我的诫命的人施慈爱，直到千代。不可妄称耶和华你神的名，因为妄称耶和华名的人必不无罪。 -
I am Jehovah your God symbolizes the Lord's deified human manifestation as universally sovereign over every single thing that relates to goodness and truth. This is obvious from the fact that in the Word Jehovah means none other than the Lord. The same is true of Jehovah Zebaoth, the Lord Jehovih, and Jehovah God.
我是耶和华你的神象征着主作为普遍统治一切善和真的神圣人格的显现。这显而易见，因为在圣经中耶和华指的就是主。耶和华万军之耶和华、主耶和华、耶和华神也是如此。
The Lord is called Jehovah in reference to his divine goodness, which is what essentially makes him divine; but he is called God in reference to his divine truth, which is his divine nature in action. Jehovah God means the Lord's deified human manifestation, because this aspect of the Lord is referred to in the Word by both Jehovah and God. Jehovah means divine goodness, which also defines him in terms of his human aspect; and God means the divine truth, which is what comes forth from him.
主被称为耶和华是指他的神圣善，这本质上使他成为神圣；但他被称为神是指他的神圣真理，这是他的神圣本质在行动中的体现。耶和华神指的是主的神圣人格显现，因为圣经中既用耶和华又用神来指代主的这一方面。耶和华指神圣善，也在人格方面定义了他；而神指神圣真理，是从他而出的。
主被称为耶和华是指他的神圣善，这本质上使他成为神圣；但他被称为神是指他的神圣真理，这是他的神圣本质在行动中的体现。耶和华神指的是主的神圣人格显现，因为圣经中既用耶和华又用神来指代主的这一方面。耶和华指神圣善，也在人格方面定义了他；而神指神圣真理，是从他而出的。
[2] Jehovah God refers to the Lord's deified human manifestation, because in the heavens they cannot picture or even sense the divinity that is actually within the Lord and therefore cannot believe in it or love it. They can only picture and sense a deified human being.
[2] 耶和华神指的是主的神圣人格显现，因为在天堂中他们无法想象甚至感知到主内在的神性，因此无法相信或爱它。他们只能想象和感知到一个神圣的人类。
[2] 耶和华神指的是主的神圣人格显现，因为在天堂中他们无法想象甚至感知到主内在的神性，因此无法相信或爱它。他们只能想象和感知到一个神圣的人类。
The concept of God being divine cannot actually be communicated to the angels in heaven, let alone to humans on
上帝作为神圣的概念实际上无法传达给天堂的天使，更不用说地球上的人类了，除非通过一个被神化的人类的概念。这在我们的教会中是普遍承认的，因为主在福音书中说过，他是门，他是中保，除非通过他，否则没有人能接近父，除了他，没有人认识父，也没有人看见过父，甚至一瞥也没有。显然，这里所指的是耶和华上帝的主。
earth, except through the idea of a deified human being. This is generally acknowledged in our churches because of the Lord's words in the Gospels, in which he says that he is the door, that he is the intermediary, that no one can approach the Father except through him, that no one other than him knows the Father, and that no one has seen the Father, not even a glimpse of him. Obviously, it is the Lord who is referred to here by Jehovah God.
普遍承认的是，是主自己救赎了人类并将其从地狱中拯救出来，正如下一句所象征的那样：我将你从埃及地、从奴隶之家领出来。这证明了从西奈山说话的耶和华上帝就是作为被神化的人类的主。
上帝作为神圣的概念实际上无法传达给天堂的天使，更不用说地球上的人类了，除非通过一个被神化的人类的概念。这在我们的教会中是普遍承认的，因为主在福音书中说过，他是门，他是中保，除非通过他，否则没有人能接近父，除了他，没有人认识父，也没有人看见过父，甚至一瞥也没有。显然，这里所指的是耶和华上帝的主。
earth, except through the idea of a deified human being. This is generally acknowledged in our churches because of the Lord's words in the Gospels, in which he says that he is the door, that he is the intermediary, that no one can approach the Father except through him, that no one other than him knows the Father, and that no one has seen the Father, not even a glimpse of him. Obviously, it is the Lord who is referred to here by Jehovah God.
普遍承认的是，是主自己救赎了人类并将其从地狱中拯救出来，正如下一句所象征的那样：我将你从埃及地、从奴隶之家领出来。这证明了从西奈山说话的耶和华上帝就是作为被神化的人类的主。
It is also generally acknowledged that it is the Lord himself who has redeemed the human race and saved it from hell, as symbolized in the next phrase: Iled you out of the land of Egypt, out of the house of slaves. This proves that Jehovah God, who spoke from Mount Sinai, is the Lord as a deified human being.
这是主在西奈山上说的第一件事，因为它必须在随后的每一个想法中普遍统治。无论首先说了什么，都必须记在心中，并应被视为其中包含的普遍原则。我们将在下一节中看到什么是普遍统治。
这是主在西奈山上说的第一件事，因为它必须在随后的每一个想法中普遍统治。无论首先说了什么，都必须记在心中，并应被视为其中包含的普遍原则。我们将在下一节中看到什么是普遍统治。
[3] This is the first thing said by the Lord from Mount Sinai, because it must be universally sovereign in each and every idea that follows. Whatever is said first must be kept in mind in what follows it and should be seen as the universal principle contained within it. We will see in the next section what universally sovereign means.
主所说的话也不例外。他所说的一切必须统治随后的一切，不仅包括最初所说的，还包括之后的一切。出埃及记第 20 章所述的是十诫的原则，这是内在的真理，其后是规定，这是外在的真理。在这些内在和外在的真理中，主必须作为被神化的人类统治，因为他是它们的源头和本质。可以肯定的是，真理完全来自他，他也是一切来自他的东西。
主所说的话也不例外。他所说的一切必须统治随后的一切，不仅包括最初所说的，还包括之后的一切。出埃及记第 20 章所述的是十诫的原则，这是内在的真理，其后是规定，这是外在的真理。在这些内在和外在的真理中，主必须作为被神化的人类统治，因为他是它们的源头和本质。可以肯定的是，真理完全来自他，他也是一切来自他的东西。
The words spoken by the Lord are no exception. Whatever he said first must govern what follows, incorporating not only what was said first but everything after that. What follows in chapter 20 [of Exodus] are the principles of the Ten Commandments, which are inner truths, followed by the regulations, which are outward truths. Within these inner and outward truths, the Lord must govern as a deified human being, as he is their source and their essence. To be sure, genuine truth comes entirely from him, and he is whatever comes from him.
在我们的教会中，广泛认可主作为被神化的人类统治着信仰的方方面面。我们被教导说，没有主就没有救恩，我们信仰中的一切善和真都来自他。
在我们的教会中，广泛认可主作为被神化的人类统治着信仰的方方面面。我们被教导说，没有主就没有救恩，我们信仰中的一切善和真都来自他。
It is also widely recognized in our churches that the Lord as a deified human being governs every aspect of faith. We are taught that without the Lord there is no salvation and that everything good and true in our faith comes from him.
由于他是信仰的源头，所以他就是信仰。如果他是信仰，他也是圣经中关于信仰的教导中包含的每一个真理。这也是为什么主被称为道。
由于他是信仰的源头，所以他就是信仰。如果他是信仰，他也是圣经中关于信仰的教导中包含的每一个真理。这也是为什么主被称为道。
As he is the source of faith, he is faith. And if he is faith, he is also every truth contained in the teachings about faith that are found in the Word. This is also why the Lord is called the Word.
正如我之前所说，首先出现的想法必须统治接下来出现的想法，因此统治整个序列。这可以通过主所说的每一件事来证明，尤其是我们所知的主祷文。祷文中的每一个想法都是按顺序排列的，就像一根柱子，从顶部向底部变宽。这根柱子的中心是序列中的主要真理。主要真理位于最内部，序列中随后的每一个想法都逐渐添加到其中；通过这种方式，柱子增长。这最内部的真理在其周围的所有真理中是普遍统治的，因为它本质上支撑着它们所有。
正如我之前所说，首先出现的想法必须统治接下来出现的想法，因此统治整个序列。这可以通过主所说的每一件事来证明，尤其是我们所知的主祷文。祷文中的每一个想法都是按顺序排列的，就像一根柱子，从顶部向底部变宽。这根柱子的中心是序列中的主要真理。主要真理位于最内部，序列中随后的每一个想法都逐渐添加到其中；通过这种方式，柱子增长。这最内部的真理在其周围的所有真理中是普遍统治的，因为它本质上支撑着它们所有。
[4] As I said before, ideas that come first must govern the ideas that come next and therefore the whole sequence. This is demonstrated by each and every thing the Lord spoke, especially the prayer that we know as the Lord's Prayer. Every idea in that prayer follows in a sequence, like a pillar that gets wider from the top toward the base. At the center of this pillar are the primary truths in the sequence. The principal truth is on the very inside, and each idea that follows in the sequence is gradually added to it; and in this way, the pillar grows. This innermost truth is universally sovereign within all of the truths surrounding it, because it essentially sustains them all.
《天堂的奥秘》8853-58 中的评论和说明阐明了普遍统治的含义。对于人类来说，普遍统治的是我们每一个思想和愿望中都能找到的东西。因此，它构成了我们的思想和生命。主必须是我们的统治者，因为对于天堂中的天使来说，我们说他们在主里。
《天堂的奥秘》8853-58 中的评论和说明阐明了普遍统治的含义。对于人类来说，普遍统治的是我们每一个思想和愿望中都能找到的东西。因此，它构成了我们的思想和生命。主必须是我们的统治者，因为对于天堂中的天使来说，我们说他们在主里。
- The comments and illustrations in Secrets of Heaven 8853-58 clarify what universally sovereign means. For humans, what is universally sovereign is that which can be found within every single one of our thoughts and wishes. It is therefore what constitutes our very mind and life. The Lord must be our sovereign, because it is so for the angels in heaven, of whom we say they are in the Lord.
The Lord becomes our sovereign when we not only trust that all goodness and truth are given to us by him but also when we love the fact that this is so. The angels not only trust that this is the case but also have an awareness of it. This is why their life is the Lord's life within them. Their life's desire is to live in the love given to them by the Lord, and their life's understanding consists in living in the faith given to them by the Lord.
当我们不仅相信所有的善良和真理都是由主赐予我们的时候，主就成为我们的主宰，当我们热爱这一事实的时候也是如此。天使不仅相信这是事实，而且意识到了这一点。这就是为什么他们的生命是主在他们内心的生命。他们生命的愿望是活在主赐予他们的爱中，他们生命的理解在于活在主赐予他们的信仰中。
当我们不仅相信所有的善良和真理都是由主赐予我们的时候，主就成为我们的主宰，当我们热爱这一事实的时候也是如此。天使不仅相信这是事实，而且意识到了这一点。这就是为什么他们的生命是主在他们内心的生命。他们生命的愿望是活在主赐予他们的爱中，他们生命的理解在于活在主赐予他们的信仰中。
This explains why the Lord is the all in all of heaven and why he himself is heaven. When the Lord is sovereign within
这解释了为什么主是天堂中的一切，为什么他自己就是天堂。当主在我们内心作主的时候
us, the members of his church, as universally as he is within the angels of heaven, then he is within everything we believe to be good and true. This is like the heart's relationship to every blood vessel, because blood vessels originate in the heart and draw from it the blood for which they exist.
，他的教会的成员，就像他在天堂的天使中普遍存在一样，那么他就在我们所认为的一切善良和真理中。这就像心脏与每根血管的关系一样，因为血管起源于心脏，并从中汲取它们存在的血液。
这解释了为什么主是天堂中的一切，为什么他自己就是天堂。当主在我们内心作主的时候
us, the members of his church, as universally as he is within the angels of heaven, then he is within everything we believe to be good and true. This is like the heart's relationship to every blood vessel, because blood vessels originate in the heart and draw from it the blood for which they exist.
，他的教会的成员，就像他在天堂的天使中普遍存在一样，那么他就在我们所认为的一切善良和真理中。这就像心脏与每根血管的关系一样，因为血管起源于心脏，并从中汲取它们存在的血液。
[2] We should recognize that the kind of spirits or angels who are around us depends on what is universally sovereign within us. This is because within each one of us, what is universally sovereign is the essence of our life (Secrets of Heaven 8853, 8858). We are perfectly cheerful and content even when we are thinking about other things, because the angels and spirits around us live within this sovereignty as though they are living in the same house with us, and their happiness flows into us and causes this cheerful and content feeling.
我们应该认识到，围绕我们的灵或天使的种类取决于我们内心普遍主宰的是什么。这是因为在我们每个人内部，普遍主宰的是我们生命的本质（《天堂的奥秘》8853，8858）。即使我们在想其他事情时，我们也会感到非常愉快和满足，因为围绕我们的天使和灵就像与我们同住在同一屋檐下一样生活在这种主权中，他们的幸福流入我们，并导致这种愉快和满足的感觉。
我们应该认识到，围绕我们的灵或天使的种类取决于我们内心普遍主宰的是什么。这是因为在我们每个人内部，普遍主宰的是我们生命的本质（《天堂的奥秘》8853，8858）。即使我们在想其他事情时，我们也会感到非常愉快和满足，因为围绕我们的天使和灵就像与我们同住在同一屋檐下一样生活在这种主权中，他们的幸福流入我们，并导致这种愉快和满足的感觉。
People are not aware that this is where their happiness comes from. They do not know that their life flows into them or that what is universally sovereign in them constitutes their very life. Neither do they know that when what is sovereign in their life is being stimulated, it is like the pupil in the eye making contact with an object it sees: people experience pleasure when the eye sees beautiful objects and displeasure when it sees ugly objects.
人们并不知道他们的幸福来自何处。他们不知道他们的生命流入他们，也不知道在他们生命中普遍主宰的构成他们的生命。他们也不知道当他们生命中的主宰受到刺激时，就像眼瞳接触到看到的物体一样：当眼睛看到美丽的物体时，人们会感到愉悦，当看到丑陋的物体时，人们会感到不快。
人们并不知道他们的幸福来自何处。他们不知道他们的生命流入他们，也不知道在他们生命中普遍主宰的构成他们的生命。他们也不知道当他们生命中的主宰受到刺激时，就像眼瞳接触到看到的物体一样：当眼睛看到美丽的物体时，人们会感到愉悦，当看到丑陋的物体时，人们会感到不快。
We call something universal when it embraces every aspect, and so what is universally sovereign in us is what is in each and every part of us.
当我们谈到普遍时，指的是包含每个方面，因此在我们内心普遍主宰的是我们每个部分中的内容。
当我们谈到普遍时，指的是包含每个方面，因此在我们内心普遍主宰的是我们每个部分中的内容。
- Who led you out of the land of Egypt, out of the house of slaves. This symbolizes being freed from hell by the Lord, as is obvious from the symbolism of to lead out of as being liberation, from the symbolism of the land of Egypt as being assaulted by hellish spirits, and also from the symbolism of the house of slaves as being spiritual captivity. The house of slaves means spiritual captivity and also hell, because being a slave means being held captive and led by those who are in
是谁领你们离开埃及地，离开奴隶之家。这象征着被主从地狱中解救出来，这从“领出”作为解放的象征，从埃及地作为被地狱恶灵攻击的象征，以及从奴隶之家作为精神上的囚禁的象征都是明显的。奴隶之家意味着精神上的囚禁，也意味着地狱，因为做奴隶意味着被囚禁和被那些身处其中的人所引导。