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Commandments  诫命

The Secrets of Spiritual Growth

Found in God's Principles for Living


Translated by 译者
B. Erikson Odhner, Jonathan S. Rose, and George F. Dole
B. Erikson Odhner,Jonathan S. Rose 和 George F. Dole
Edited by 编辑
Morgan Beard
West Chester, Pennsylvania
© 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。
Library of Congress Cataloging-in-Publication Data
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
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
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
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
Subjects: LCSH: New Jerusalem Church--Doctrines.
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
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

Edited by John Connolly

Design and typesetting by Karen Connor
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
"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)
"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)
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 by the Division of Christian Education of the National Council of the Churches of Christ in the USA, and are used by permission. All rights reserved.
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 由美国基督教教育部国家基督教协议会的分部拥有,并获得许可使用。保留所有权利。
Printed in the United States of America
Swedenborg Foundation 瑞典堡基金会
320 North Church Street
北教堂街 320 号
West Chester, PA 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
Verse 1: And God Spoke All These Words 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
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
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
Verse 12: Honor Your Father and Your Mother 36
第 12 节:尊重父母 36
Verse 13: You Shall Not Kill 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
Verse 13: You Shall Not Steal 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
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

Revelation Explained (1758-59)

Leading a Life According to the Commandments 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
The Third Commandment: Keep the Sabbath Holy 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
The Fifth Commandment: You Shall Not Steal 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
The Seventh Commandment: You Shall Not Kill 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
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
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
About the Ten Commandments in General 135
关于《十诫》的一般性概述 135
Life ( 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
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
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
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
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
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
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
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
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

True Christianity ( 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
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
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
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
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
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
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
The Fifth Commandment: You Are Not to Kill 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
The Seventh Commandment: You Are Not to Steal 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
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
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

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.
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...”
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?"
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。
"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。
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。
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)。
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.
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.
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)。
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.
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:
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.
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.
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.
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,
"Love" "And" "Wisdom," seemed to say it all: LAW-the Divine Law.
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."
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.
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.
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.
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。
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).
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.
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.
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:
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

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:
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)
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:
In the preceding article on "works" we said that our own endeavors are not good works; the only good works are those

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.
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)
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.
May this be your experience as well as you read the pages of this book.

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.
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.)
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。
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。
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。
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.
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。
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.
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)。
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.
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。
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 ( ) is generally omitted when the section number reference is preceded by the title of a work by Swedenborg. Thus, "Heaven and Hell 239" would refer to section 239 of Swedenborg's Heaven and Hell, not to page 239 of any edition of that book. Subsection numbers are given after a colon; a reference such as "239:2" indicates subsection 2 of section 239.
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( )。因此,“天堂与地狱 239”将指的是瑞典博格的《天堂与地狱》第 239 节,而不是该书的任何版本的第 239 页。小节编号在冒号后给出;例如“239:2”表示第 239 节的第 2 小节。
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

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.
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 表示。
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。
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。
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]

  1. 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...

Verse 1: And God Spoke All These Words
第 1 节:上帝说了这一切话

  1. 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.
  2. 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.
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。
  1. 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.
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.
[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.
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.
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)。
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.
Verses 2-6: You Shall Not Have Other Gods before My Face
2-6 节:在我面前不可有别神
  1. 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

    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.
  2. 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.
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.
[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。
The concept of God being divine cannot actually be communicated to the angels in heaven, let alone to humans on

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.
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.
[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。
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.
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.
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.
[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。
  1. 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.
This explains why the Lord is the all in all of heaven and why he himself is heaven. When the Lord is sovereign within

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.
[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.
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.
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.
  1. 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