1208# “说，阿们，哈利路亚”表示实际上唯独祂要被敬拜和荣耀。这从“阿们”和“哈利路亚”的含义清楚可知：“阿们”是指真理，在至高意义上是指神性真理方面的主（参看AE34,228,464,469节）；“哈利路亚”是指敬拜并荣耀主（对此，参看AE1197,1203节）。
（关于植物王国续）（3）有两种总体形式，即属灵形式和属世形式；属灵形式就是诸如属于动物的那种，属世形式就是诸如属于植物的那种。这就是为何自然界的一切事物，除了太阳，月亮和大气之外，构成三个王国，即动物王国，植物王国和矿物王国，矿物王国只是库房，构成动物王国的形式和植物王国的形式的物质就包含在矿物王国中，并取自该王国。
动物王国的形式可用动物这一个词来称呼，它们都与属灵物质和力量的流动相一致。来自这些形式所固有的驱动力或努力的这种流动倾向于人类的形式，倾向于它从头到脚的所有部分，无论总体还是个体；因此，它总体上倾向于产生感觉器官和运动器官，也倾向于产生营养器官和生殖器官。正因如此，整个天堂都处于这种形式，所有天使和灵人也都处于这种形式，地上的所有人同样处于这种形式；此外，所有走兽、鸟和鱼都倾向于人的形式，因为它们都有相似的器官。
这种动物形式从首先或最初者（theFirst）那里获得产生这些结果或事物的倾向或努力，一切事物都从首先或最初者，也就是神那里存在，因为祂是人。所有属灵力量的这种驱动力和由此产生的倾向不能从其它源头被赐予和存在，因为它存在于最大事物和最小事物中，存在于最初事物和最后事物中，存在于灵界，由此存在于自然界，只是照着层级而具有不同的完美度。
但其它形式，也就是属世形式和所有植物的形式，起源于属世力量的驱动力和由此产生的流动，属世力量由大气组成，被称为以太。这种驱动力照着动物形式中的属灵力量的倾向，照着属灵力量在属世力量，也就是以太上的不断运作，并通过这些属世力量在构成植物的地上物质上的不断运作而存在于这些形式中。这就是属世形式的起源，这一点从前面所说的清楚看出来，即：植物与动物形式有明显的相似之处。
自然界的一切事物都努力追求这种形式，以太出于属灵之物将产生这种形式的倾向或努力铭刻在万物上，并由此植入其中，这一点从许多事实明显看出来。例如，整个地球表面上的所有植被；在矿山上，凡能找到缝隙的地方，矿物植被都会变成这种形式；白垩状物质的植被变成海底的珊瑚，甚至连雪花的形式也似乎在模仿植物生命的形式。
1208. Saying, Amen, Alleluia.- That this signifies who in truth is alone to be worshipped and glorified, is evident from the signification of Amen, as denoting truth, and in the highest sense, as denoting the Lord as to Divine Truth (see above n. 34, 228, 464, 469); and from the signification of Alleluia, as denoting to worship and glorify the Lord, concerning which see above (n. 1197, 1203).
[2] Continuation [concerning the Vegetable Kingdom].- 3. There are two general forms, the spiritual and the natural; the spiritual being such as that which belongs to animals; and the natural, such as that which belongs to plants.
It is in accordance with this proposition that all things belonging to nature, except the sun, the moon, and the atmospheres, form the three kingdoms, the animal, the vegetable, and the mineral; and that the mineral kingdom is merely the storehouse in which are contained, and from which are taken, the substances which compose the forms of the animal and vegetable kingdoms.
[3] The forms of the animal kingdom, which are called in one word, animals, are all in accordance with the flux of spiritual substances and forces. And this flux, from the conatus or effort which is inherent in the forms, has a tendency to the human form, and all its parts collectively and individually, from the head to the foot; it thus has a tendency to produce organs of sense and motion, and also those of nutrition and propagation. It is for this reason that the whole heaven is in the human form, and similarly all the angels and spirits there, and all the men on earth; and further, that all beasts, birds, and fishes, have a tendency to it, for they all have similar organs.
[4] This animal form derives the conatus or effort to produce such results from the First, from whom all things exist, and who is God because He is Man. This conatus and thence tendency of all spiritual forces can be and exist from no other source; for it exists in the greatest and least things, in primaries and ultimates, in the spiritual world and thence in the natural; but with a difference of perfection according to degrees.
[5] The other form, again, which is the natural form, and to which all plants belong, derives its origin from the conatus, and the consequent flux of the natural forces, which consist of atmospheres, and are called ethers. In these the conatus is according to the tendency of spiritual forces to the animal form, and according to their continual operation upon the natural forces, which are the ethers, and through these upon the material substances of the earth, of which plants are composed. That such is the origin [of the natural form] is plain from what was said above, that there is in plants an evident resemblance to the animal form.
[6] That all things in nature join in the effort to realize this form, and that the ethers have a tendency to produce it impressed upon them, and thus engrafted in them, from the Spiritual, is evident from many facts. For instance, from the entire vegetation found on the surface of the whole earth; from the vegetation again of minerals into forms of this kind in mines, wherever an aperture is found, and also from the vegetation of chalk-like substances into corals at the bottom of seas, and even from the forms of the snow-flakes, which seem to emulate those of vegetable life.
1208. Saying, Amen, Alleluia, signifies who in truth is alone to be worshiped and glorified. This is evident from the signification of "Amen," as being truth, and in the highest sense as being the Lord as to the Divine truth (See n. 34, 228, 464, 469); also from the signification of "Alleluia," as being to worship and glorify the Lord (See n. 1197, 1203).
(Continuation)
[2] 3. There are two general forms, the spiritual and the natural; the spiritual is such as belongs to animals, and the natural is such as belongs to plants. This is why all things of nature, except the sun, moon, and the atmospheres, constitute three kingdoms, the animal, the vegetable, and the mineral, and the mineral kingdom is simply a storehouse, in which are contained and from which are taken the things of which the forms of the other kingdoms, the animal and the vegetable, are composed.
[3] The forms of the animal kingdom, which are called in a single word, animals, are all in accord with the flow of spiritual substances and forces; and from the conatus that is in these forms this flow tends to the human form, and to each and all things of it from head to heel; thus it tends in general to produce the organs of sense and the organs of motion, also the organs of nutrition and the organs of prolification. For this reason the entire heaven is in such a form, and all angels and spirits are such a form, and men on the earth are in such a form, and all beasts, birds, and fishes, for all these have like organs.
[4] This animal form derives its conatus to such things from the First from whom all things are, who is God, because He is Man. This conatus and consequent determination of all spiritual forces can be given and exist from no other source, for it is given in things greatest and in things least, in first things and in last things, in the spiritual world and therefrom in the natural world; but with a difference of perfection according to degrees.
[5] But the other form, which is the natural form, and which is the form of all plants, has its origin in the conatus and consequent flow of natural forces, which are atmospheres, and are called ethers; and in these this conatus is present from that determination of spiritual forces which is in the animal form, and from the continual operation of spiritual forces into natural forces, which are ethers, and through these into the materials of the earth, of which plants are composed. That its origin is such is clear from what has been said above that a certain semblance of the animal form is evident in them.
[6] That all things of nature strive after that form, and that the ethers have impressed upon them and so implanted in them from the spiritual an effort to produce that form, is evident from many things; as from all vegetation on the surface of the whole earth, also from the vegetation of minerals into such forms in mines, where openings exist, also from the vegetation of cretaceous substances into corals in the depths of the sea, and even from the forms of snowflakes that emulate plant forms.
1208. "Dicentes, Amen, Alleluia." - Quod significet qui in veritate solus colendus et glorificandus est, constat ex significatione "Amen", quod sit veritas, et in supremo sensu quod sit Dominus quoad Divinum Verum (de qua [supra] , n. 34, 228, 464, 469); et ex significatione "Alleluia", quod sit colere et glorificare Dominum (de qua n. 1197, 1203).
(Continuatio [de Regno Vegetabili; hic de Formis] .)
[2] (3.) Quod sint binae formae communes, spiritualis et naturalis; spiritualis qualis est animalium, et naturalis qualis est vegetabilium. – Inde est quod Omnia Naturae, praeter solem, lunam, et atmosphaeras, faciant tria regna, animale, vegetabile et minerale; et quod regnum minerale sit modo promptuarium, in quo sunt, et ex quo desumuntur illa, quae formas binorum regnorum, animalis et vegetabilis, componunt.
[3] Formae regni animalis, quae una voce vocantur animalia, sunt omnes secundum fluxum substantiarum et virium spiritualium; qui fluxus, ex conatu qui illis inest, est in formam humanam, inque omnia et singula ejus, a capite ad calcem, ita in communi ad producendum organa sensuum et organa motuum, tum organa nutritionis, et quoque prolificationis: ex eo est, quod universum caelum in tali forma sit, et quod omnes angeli et spiritus in tali forma sint, et quod homines in terris in tali forma sint; et quoque omnes bestiae, aves et pisces; his enim omnibus sunt similia organa.
[4] Animalis haec forma conatum ad talia trahit a Primo, a quo omnia sunt, qui est Deus, quod sit Homo: ille conatus et inde determinatio omnium virium spiritualium non aliunde dari et existere potest, nam datur in maximis et minimis, in primis et in ultimis, in mundo spirituali et inde in mundo naturali; sed cum differentia perfectionis secundum gradus.
[5] Altera autem forma quae est forma naturalis, et in qua sunt omnia vegetabilia, trahit suam originem ex conatu et inde fluxu virium naturalium, quae sunt atmosphaerae, et vocantur aetheres, quibus ille conatus inest ex determinatione virium spiritualium, quae est in formam animalem, et ex continua harum operatione in vires naturales, quae sunt aetheres, et per illas in materias telluris, ex quibus vegetabilia componuntur: quod inde sit origo, patet a supradictis, quod aliquod instar formae animalis in illis appareat.
[6] Quod omnia Naturae in illam formam connitantur, et quod aetheres nisum producendi illam ex spirituali sibi impressum ac sic insitum habeant, patet a multis: ut ex vegetatione universali superficiei totius telluris, tum ex vegetatione mineralium in tales formas in fodinis, ubi dantur aperturae, exque vegetatione cretaceorum in corallia in fundis marium, immo ex formis partium nivis vegetabilium aemulis.