1199# 启19:2.“因祂的审判真实公义”表示圣治的律法和主的一切作为都属于神性智慧和神性之爱。这从“真实公义”和“审判”的含义清楚可知：“真实公义”当论及主时，是指属于祂的神性智慧的事物，以及属于祂的神性之爱的事物（对此，我们稍后会提到）；“审判”当论及主时，是指祂的圣治律法（对此，参看AE946节）；因此，“审判”也表示作为，因为主的一切作为都来自祂的圣治，并依照圣治的律法；原因在于，主在祂所做的一切事上都关注永恒，那些关注永恒的事物属于祂的圣治。“真实”表示属于祂的神性智慧之物，“公义”表示属于祂的神性之爱之物，因为从显为太阳的主发出热和光，光是祂的神性智慧，热是祂的神性之爱；因此，“光”表示神性真理，天使和世人从神性真理中拥有其一切聪明和智慧，“热”表示神性良善，天使和世人从神性良善中拥有其一切爱和仁；这光和热本质上也是这样。
（关于动物的生命续）
没有人知道地上的走兽，天上的飞鸟和海中的鱼，其生命是何性质或品质，除非他知道它们的灵魂是何性质和品质。众所周知，每个动物都有灵魂，因为动物是活的，生命就是灵魂；这就是为何在圣言中，它们被称为“活的灵魂”（或活物）。动物是这种终端形式上的灵魂，就是诸如出现在眼前的那种，这种灵魂是有形的，这一点最好从灵界得知。因为在灵界和在自然界一样，可以看到各种走兽、鸟类和鱼类，它们在形式上如此相似，以至于无法与我们世界上的走兽、鸟类和鱼类区分开来。但不同之处在于，在灵界，它们表面上源于天使和灵人的情感，或说从他们的情感中拥有表面的存在，以至于它们是情感的表象；因此，一旦天使或灵人离开，或其情感停止，它们就会消失。由此清楚可知，它们的灵魂不是别的；因此，动物的属和种与情感的属和种一样多。在接下来的内容中，我们会看到，由灵界的动物来代表的情感不是内在的属灵情感，而是外在的属灵情感，外在的属灵情感被称为属世的；还知道，任何走兽身上没有一根毛，或一根羊毛，任何鸟身上没有一根羽管或羽毛的一根细丝，或任何鱼身上没有一个鳍或鳞片的一点，不是由它们灵魂的生命形成的，因而不是由披上属世之物外衣的属灵之物形成的。但首先要说一说出现在天堂，地狱，以及天堂与地狱之间的灵人界中的动物。
1199. For true and just are his judgments.- That this signifies that the laws of the Divine Providence, and all the works of the Lord, are of the Divine Wisdom and Divine Love, is evident from the signification of true and just, when said of the Lord, as denoting those things which pertain to His Divine Wisdom, and also those which pertain to His Divine Love, of which we shall speak presently; and from the signification of judgments, when said of the Lord, as denoting the laws of His Divine Providence (concerning which see above, n. 946). By judgments, therefore, are signified works, since all the works of the Lord are from His Divine Providence, and according to its laws; the reason is, that everything which the Lord does has regard to eternity, and those things which have regard to eternity are of His Divine Providence. The reason why truths signify those things which are of His Divine Wisdom, and just things those which are of His Divine Love, is, that from the Lord as the Sun proceed heat and light; the light is His Divine Wisdom, and the heat is His Divine Love. Light therefore signifies Divine Truth, from which angels and men derive all their intelligence and wisdom, while heat signifies Divine Good, from which angels and men derive all their love and charity. Such are this light and heat in their essence.
[2] Continuation [concerning the Life of Animals].- No one can understand the nature of the life of the beasts of the earth, of the birds of heaven, and of the fish of the sea, unless he is also acquainted with the nature and quality of their soul (anima). That every animal has a soul is a well-known fact; for animals live, and life is the soul; for this reason they are also called in the Word living souls. That this soul in its ultimate form, which is corporeal, such as it appears before the sight, is an animal, cannot be better known from any other source than the spiritual world. For in the spiritual world, just as in the natural, beasts, birds, and fishes of every kind are seen, and in form so similar that they cannot be distinguished from those which are in our world. But the difference is this, that in the spiritual world they have an apparent existence from the affections of angels and spirits, so that they are appearances of affections. For this reason they also vanish as soon as the angel or spirit departs, or his affection ceases. It is therefore evident that their soul is nothing else; and consequently that there are as many genera and species of animals as there are genera and species of affections.
It will be seen in what follows that the affections, which are represented in the spiritual world by animals, are not interior but exterior spiritual affections, which are called natural; and further that there is not a hair or thread of wool on any beast, not the smallest portion of a quill or feather upon any bird, nor the point of a fin or scale upon any fish, which is not formed from the life of their soul, and thus which is not from the Spiritual clothed with the Natural. But something shall first be said concerning the animals which appear in heaven, in hell, and in the world of spirits, which is between heaven and hell.
1199. Verse 2. For true and just are His judgments, signifies that the laws of the Divine providence, and all the works of the Lord, are of the Divine wisdom and the Divine love. This is evident from the signification of "true and just" as being in reference to the Lord the things that belong to His Divine wisdom, and at the same time the things that belong to His Divine love (of which presently); also from the signification of "judgments," as being in reference to the Lord the laws of His Divine providence (See n. 946; so, too, "judgments" signify works, since all the Lord's works are from His Divine providence, and according to its laws; and for the reason that the Lord, in everything He does, regards what is eternal, and the things that regard what is eternal belong to His Divine providence. "True" means what pertains to His Divine wisdom, and "just" what pertains to His Divine love, because from the Lord as a sun heat and light proceed, and the light is His Divine wisdom and the heat is His Divine love; therefore "light" signifies the Divine truth, from which angels and men have all their intelligence and wisdom, and "heat" signifies the Divine good, from which angels and men have all their love and charity; this light and heat are such also in their essence.
(Continuation)
[2] No one can know what is the quality of the life of the beasts of the earth, the birds of heaven, and the fishes of the sea, unless it is known what their soul is and its quality. It is known that every animal has a soul, for they are alive, and life is soul, and this is why they are called in the Word "living souls." That an animal is a soul in its ultimate form, which is corporeal, such as appears before the sight, can be best known from the spiritual world; for in that world, the same as in the natural world, beasts of every kind and birds of every kind, and fishes of every kind, are to be seen and so like in form that they cannot be distinguished from those in our world; but there is this difference, that in the spiritual world they spring evidently from the affections of angels and spirits, so that they are affections made apparent, and consequently they disappear as soon as the angel or spirit departs or his affection ceases. From this it is clear that their soul is nothing else; and that there are given as many genera and species of animals as there are genera and species of affections. It will be seen in what follows that the affections that are represented in the spiritual world by animals are not interior spiritual affections, but are exterior spiritual affections that are called natural; also that there is not a hair or fiber of wool on any beast, or a filament of a quill or feather upon any bird, or a point of a fin or scale on any fish, that is not from the life of their soul, thus that is not from the spiritual clothed by the natural. But something shall first be said about the animals that appear in heaven, in hell, and in the world of spirits which is intermediate between heaven and hell.
1199. [Vers. 2.] "Quia vera et justa judicia Ipsius." - Quod significet quod leges Divinae providentiae et omnia opera Domini sint Divinae Sapientiae et Divini Amoris, constat ex significatione "veri et justi", cum de Domino, quod sint illa quae Divinae Ipsius sapientiae sunt, et simul illa quae Divini Ipsius Amoris (de qua sequitur); et ex significatione "judiciorum", cum de Domino, quod sint leges Divinae providentiae Ipsius (de qua [supra] . n. 946); inde quoque per "judicia" significantur opera, quoniam omnia opera Domini sunt ex Divina Ipsius providentia, et secundum leges ejus: causa est, quia omnia quae Dominus operatur spectant aeternum, et quae spectant aeternum sunt Divinae Ipsius providentiae.
Quod "vera" significent illa quae Divinae Sapientiae Ipsius sunt, et "justa" illa quae sunt Divini Amoris Ipsius, est quia ex Domino ut Sole procedit lux et procedit calor; lux est Divina Ipsius Sapientia, et calor est Divinus Ipsius Amor; quapropter per "lucem" significatur Divinum Verum, ex quo est omnis intelligentia et sapientia angelis et hominibus, et per "calorem" significatur Divinum Bonum, ex quo omnis amor et charitas est angelis et hominibus; lux illa et calor ille in sua essentia sunt illa.
[2] (Continuatio [de Vita Animalium] .)
Nemo scire potest qualis vita est bestiis terrae, avibus caeli et piscibus maris, nisi sciatur quid anima illorum, et qualis illa. Quod cuivis animali sit anima, notum est, vivunt enim, et vita est anima; quare in Verbo etiam vocantur "animae viventes." Quod anima in sua forma ultima, quae est corporea, qualis coram visu apparet, sit animal, non aliunde melius cognosci potest, quam in mundo spirituali: in illo enim similiter ut in mundo naturali conspiciuntur omnis generis bestiae, omnis generis aves, et omnis generis pisces, in tam simili forma ut non dignosci possint ab illis quae in nostro mundo sunt; sed discrimen est quod in mundo spirituali apparenter existant ex affectionibus angelorum et spirituum, sic ut sint apparentiae affectionum; quare etiam evanescunt ut primum abit angelus seu spiritus, aut cessat ejus affectio: inde patet quod anima illorum non aliud sit: consequenter quod tot genera et species animalium dentur quot genera et species affectionum sunt. Quod affectiones, quae in mundo spirituali repraesentantur per animalia, non sint affectiones interiores spirituales, sed quod sint exteriores spirituales, quae vocantur naturales, in sequentibus videbitur; tum etiam quod in aliqua bestia non detur pilus ac filum lanae, in aliqua ave non stamen pennae ac plumae, ac in aliquo pisce non apex squamae ac cristae, quod non sit ex vita animae illorum, ita quod non sit ex spirituali induto a naturali. Sed primum aliquid dicetur de animalibus quae in caelo apparent, quae in inferno, et quae in mundo spirituum qui inter caelum et infernum medius est.