1197# “说，哈利路亚”表示对主的荣耀。这从“哈利路亚”的含义清楚可知，“哈利路亚”是指对主的荣耀；因为在原文，“哈利路亚或哈利路耶”表示你们要赞美神，因而也表示你们要荣耀主。它表达了称谢和敬拜中的喜乐；如诗篇：
我的灵魂哪，要祝福耶和华；哈利路耶。（诗篇104:35）
又：
耶和华以色列的神当受祝福，从永远直到永远。愿众民都说，阿们，哈利路耶。（诗篇106:48）
又：
我们要祝福耶，从今时直到永远；哈利路耶。（诗篇115:18）
又：
愿每个灵魂都赞美耶；哈利路耶。（诗篇150:6）
以及其它各个地方（如诗篇105:45;106:1;112:1;113:1,9;116:19;117:2;135:3;148:1,14;149:1,9;150:1）。
（续）
属灵之物和属世之物就这样在世界上的每一个和一切事物中如此结合，就像灵魂在身体的每一个和一切事物中，或有效原因在结果的每一个和一切细节中，或一个产生的内在在其产物的每一个和一切细节中那样，这一点可通过自然界三个王国的主体和对象，也就是世界上的一切事物来说明和证实。动物王国的所有主体和对象，无论总体还是个体，里面都有属灵事物和属世事物的这种结合，这一点从学者和协会在这个王国中所观察到，并记录下来供给那些喜欢调查原因的人研究的许多奇妙的事明显看出来。
动物的生命众所周知，各种动物，无论大小，包括地上走的或爬的，天上飞的和水里游的，都凭被称为本能和本性的某种天生和植入的能力知道要如何繁殖它们的物种，幼崽出生后如何养育和喂养它们，以及适合它们吃的食物种类；它们仅凭外表、气味或味道就知道适合它们的食物，知道到哪里去寻找和搜集食物。它们还知道自己的住所和度假胜地，也知道它们的同伴和配偶在哪里，并通过它们发出的声音找到它们；而且它们从音调的变化中知道它们想要什么。关于这些事的知识就本身而言，是属灵的，它所源于的情感也是属灵的；但知识和情感的衣服来自自然，它们的产生也通过自然发生。
此外，就身体的器官、肢体和内脏，以及它们的功用而言，动物和人完全一样。和人一样，动物有眼睛和视觉，耳朵和听觉，鼻子和嗅觉，嘴巴和舌头，因而有味觉，也有触觉及其在身体各个部位中的一切变化。就身体内部而言，它们有相似的内脏，两个脑，心脏和肺，胃，肝，胰，脾，肠系膜，肠，以及除了分离和生成的器官外，其它产生乳糜和血液，并净化系统的一切器官。就神经，血管、肌肉、皮肤、软骨和骨头而言，它们也像人。这种相似性具有这种性质：人在这些事物方面就像动物。《属天的奥秘》一书在许多地方已经说明，人里面的这一切事物都与天堂社群具有一种对应关系；因此，这同样适用于动物。从这种对应关系中清楚看出，属灵的作用于属世的，并通过属世的产生它的结果，就像主因通过它的工具因行动一样。然而，这些只是见证存在于该王国中的结合的总体证据。
1197. Saying, Alleluia.- That this signifies the glorification of the Lord, is evident from the signification of Alleluia, as denoting the glorification of the Lord; for Alleluia, in the original, signifies "Praise ye God," consequently also, "Glorify ye the Lord." It was the expression of joy in confessions and worship; as in David:
"Bless Jehovah, O my soul, Hallelujah" (Psalm 106:35).
Again:
"Blessed be Jehovah, God of Israel, from eternity even to eternity; and let all the people say, Amen, Hallelujah" (Psalm 106:48).
Again:
"Let us bless Jah from henceforth and for ever, Hallelujah" (Psalm 115:18).
Again:
"Let every soul praise Jah, Hallelujah" (Psalm 150:6).
Also in various other passages, as Psalms 105:45; 106:1; 111:1; 112:1; 113:1, 9; 116:19; 117:2; 135:3; 148:1, 14; 149:1, 9; 150:1.
[2] Continuation.- From the subjects and objects of the three kingdoms of nature, which embrace all things in the world, the following point may be illustrated and confirmed - that the Spiritual is united with the Natural in everything in the world, as the soul is united with the body in every one of its parts, or as the efficient cause is in every detail of the effect. That there is such a union of spiritual and natural things in all the subjects and objects of the animal kingdom collectively and individually, is evident from the wonderful facts which have been observed by learned men and societies, and submitted to the examination of those who love to investigate causes.
[THE LIFE OF ANIMALS.]
It is a fact generally known that animals of every kind, great and small, both those which walk or creep upon the earth and those which fly in the air or swim in the water, know from an innate and implanted capability called instinct and also nature, how their species must be propagated, and their young brought up and fed after birth, as well as the kinds of foods suitable for them. They also know their proper food from its mere appearance, smell, or taste, and where it must be sought for and collected. They know, further, their own dwellings and places of resort, and also where their companions and mates are to be found from the sound of their voices; and also, from the variation of the tone, they know what they desire. The knowledge of such things, regarded in itself, is spiritual, as well as the affection from which it proceeds. The clothing of both of these is from nature, and their production also takes place through her.
[3] Animals, moreover, are precisely like man as to the organs, members, and viscera of the body, and as to their uses; like man, they have eyes and sight; ears and hearing; nostrils and smell; a mouth and tongue and therefore taste; the sense of touch also, with its variations everywhere. Again, as to the interior parts of the body, they have similar viscera, two brains, a heart and lungs, a stomach, liver, pancreas, spleen, mesentery, intestines, with all the other organs that produce chyle and blood, and purify the system, besides the organs of separation and generation. They also resemble man as to the nerves, blood-vessels, muscles, skins, cartilages, and bones; and such is the resemblance, that man as to these things is an animal. That all these things in man have a correspondence with the societies of heaven has been shown in many places in the Arcana Coelestia; consequently they are also similar in the case of animals. It is evident from this correspondence that the Spiritual acts upon (in) the Natural and produces its effects by means of it as the principal cause acting by means of its instrumental cause. These are, however, merely general signs which bear witness to the conjunction existing in that kingdom.
1197. Saying, Alleluia, signifies the glorification of the Lord, as is evident from the signification of "Alleluia," as being the glorification of the Lord; for in the original language "Alleluia" means, Praise ye God, and thus, Glorify ye the Lord. It was an expression of joy in confession and worship; as in David:
Bless Jehovah, O my soul; Hallelujah (Psalms 104:35).
In the same:
Blessed be Jehovah, the God of Israel, from everlasting even to everlasting; and let all the people say, Amen, Hallelujah (Psalms 106:48).
In the same:
Let us bless Jah from this time forth and forevermore; Hallelujah (Psalms 115:18).
In the same:
Let every soul praise Jah; Hallelujah (Psalms 150:6).
And elsewhere (as in Psalms 105:45, 106:1, 112:1, 113:1, 9, 115:18, 116:19, 117:2, 135:3, 148:14, 149:1, 9, 150:1, 6).
(Continuation)
[2] That the spiritual and the natural are thus united in each and every thing of the world, just as there is a soul in each and every thing of the body, or an effecting cause in each and every thing of the effect, or a producing internal in each and every thing of its product, can be illustrated and confirmed by the subjects and objects of the three kingdoms of nature, which are all things of the world. That there is such a union of things spiritual and things natural in each and all of the subjects and objects of the animal kingdom is evident from the many wonderful things that have been observed in that kingdom by learned men and societies, and recorded to be studied by those who investigate causes. It is generally known that animals of all kinds, great and small, both those that walk and creep on the earth and those that fly in the air and swim in the waters, know from something innate and implanted that is called instinct, and also nature, how their species is to be propagated; how the young when born or brought forth are to be reared, and on what food they are to be fed; also they know their proper food from mere sight, smell, or taste, and where to seek and gather it, also they know their own places of habitation and resort, also where their companions and mates are by hearing the sounds they make; also they know from the variations of the sound what they desire. The knowledge of such things, viewed in itself, as well as the affection from which it is derived, is spiritual; but the knowledge and affection are clothed from nature and are produced through nature.
[3] Moreover, in respect to the organs, members, and viscera of the body, and in respect to their uses, animal and man are wholly alike. An animal, like a man, has eyes and thus sight, ears and thus hearing, nostrils and thus smell, a mouth and tongue and thus taste, also the cuticular sense with all its variations in every part of the body. In regard to the interiors of the body they have like viscera, they have two brains, a heart and lungs, a stomach, liver, pancreas, spleen, mesentery, intestines, with the other organs for chyle making, blood making, and purification; also the organs of secretion and the organs of generation; they are also alike in respect to nerves, blood vessels, muscles, skins, cartilages, and bones. The likeness is such that man in respect to these things is an animal. That all these things in man have a correspondence with the societies of heaven has been shown in many places in the Arcana Coelestia; consequently the same is true of animals. From this correspondence it is clear that the spiritual acts into the natural and produces its effects by means of the natural, as the principal cause does by means of its instrumental cause. But these are only general evidences that bear witness to the conjunction in that kingdom.
1197. "Dicentis, Alleluia." - Quod significet glorificationem Domini, constat ex significatione "Alleluia", quod sit glorificatio Domini; nam per "Alleluia" in lingua originali significatur "Laudate Deum", proinde etiam, "Glorificate Dominum": fuit vox gaudii in confessionibus et in cultu:
– Ut apud Davidem,
"Benedic, anima mea, Jehovae, Hallelujah" (Psalms 104:35);
apud eundem,
"Benedictus Jehovah Deus Israelis, ab aeterno in aeternum usque; et dicat omnis populus, Amen, Hallelujah" (Psalms 106:48);
apud eundem,
"Benedicamus Jah ex nunc et..in aeternum, Hallelujah" (Psalms 115:18);
apud eundem,
"Omnis anima laudet Jah; Hallelujah" (Psalms 150:6):
praeter alibi (Ut Psalms 105:45; Psalms 106:1; Psalms 111:1; Psalms 112:1; Psalms 113:1, 9; Psalms 116:19; Psalms 117:2; Psalms 135:3; Psalms 148:1, 14; Psalms 149:1, 9; Psalms 150:1).
[2] (Continuatio.)
Quod spirituale et naturale in omnibus et singulis mundi ita unita sint sicut est anima in omnibus et singulis corporis, aut sicut est causa efficiens in omnibus et singulis effectus, aut sicut internum producens in omnibus et singulis sui producti, illustrari et confirmari potest ex subjectis et objectis trium regnorum Naturae, quae sunt omnia mundi. Quod talis unio spiritualium et naturalium sit in omnibus et singulis subjectis et objectis regni animalis, patet a mirabilibus quae in illo regno ab eruditis viris et societatibus observata sunt, et relicta scrutiniis illorum qui causas rimantur. [de Vita Animalium.]
Communiter notum est quod animalia omnis generis, magna et parva, tam quae gradiuntur et repunt super terra, quam quae volant in aere, et quae natant in aquis, sciant ex innato ac insito, quod vocatur instinctus, et quoque natura, quomodo propaganda est sua species, quomodo post partum aut enixum educandi sunt fetus, quomodo et ex quibus alimentis nutriendi sunt; sciunt etiam suas escas ex solo visu, odore et gustu, ac ubinam quaerendae et colligendae sunt; tum etiam sciunt sua habitacula et lustra; sciunt etiam ubi consocii et compares sunt ex audito sono illorum, et quoque sciunt ex variatione soni quid cupiunt. Scientia talium in se spectata est spiritualis, similiter affectio ex qua illa est; induitio illarum est ex Natura, et quoque productio per illam.
[3] Insuper est animal prorsus simile homini quoad organa, membra et viscera corporis, et quoad usus illorum; sunt animali sicut homini oculi et inde visus, sunt aures et inde auditus, sunt nares et inde olfactus, sunt os et lingua et inde gustus, est quoque sensus cuticularis cum sua variatione ubivis; et quoad interiora corporis, sunt similia viscera, sunt bina cerebra, sunt cor et pulmo, sunt ventriculus, hepar, pancreas, lien, mesenterium, intestina, cum reliquis organis chylificationis, sanguificationis, et repurgationis, praeter organa separationis et organa generationis; sunt etiam similes quoad nervos, vasa sanguinea, musculos, cutes, cartilagines et ossa: similitudo talis est ut homo quoad illa sit animal. Quod omnia illa apud hominem correspondentiam habeant cum societatibus caeli, in Arcanis Caelestibus multis ostensum est; consequenter etiam similia apud animalia: ex qua correspondentia patet quod spirituale agat in naturale, ac edat suos effectus per illud, sicut causa principalis per suam causam instrumentalem. Sed haec sunt modo signa communia in illo regno conjunctionem testificantia.