1209# 启19:5.“有声音从宝座出来”表示整个天堂的一致性。这从“有声音从宝座出来”的含义清楚可知，“有声音从宝座出来”是指整个天堂的一致性，即在荣耀主上的一致性；“宝座”表示整个天堂，因为主在宝座上，主就是天堂本身。组成天堂的天使凭他们自己的自我不会构成天堂的任何东西；相反，构成天堂的，是他们里面从主发出的神性；这就是为何“从天上出来的声音”表示所有天堂，或整个天堂的一致性。“宝座”当论及主时，表示天堂（可参看AE253,462,477节）。
（关于植物王国续）（4）一切属灵事物里面都有三种力量，即：作用的力量，创造的力量和形成的力量。作用力量的存在是显而易见的，因为它是属灵的，属灵之物从所有力量的源头，也就是天堂的太阳发出，那太阳就是主的神性之爱；爱是作用力本身，而活的力量，也就是生命从它发出。
创造的力量是从开始到结束产生原因和结果的力量，从最初之物通过居间物抵达最后之物。最初之物就是天堂太阳本身，也就是主；居间物是属灵事物，之后是属世事物，再后是陆地事物，最后从陆地事物中衍生出产物。由于宇宙创造中的这种力量从最初延伸到最后，所以它仍以同样的方式延伸，以便产物可以连续不断；否则，它们就会停止。因为最初之物不断视最后之物为目的；除非最初之物不断出于自己、照着创造的次序通过居间物关注最后之物，否则，一切事物都会灭亡。因此，主要是动物和植物的产物是创造的延续。这些延续通过种子来实现则无关紧要，它仍是进行产生的那种创造力。此外，根据一些人的观察，某些种子仍在产生中。
形成的力量是来自终端的最后或终端力量，因为它是从在地上所收集的自然界终端物质中产生动物和植物的力量。在自然界中来自其源头，即世界太阳的力量不是活的力量，而是死的力量。它们与人和动物里面的热的力量没什么不同，这种热的力量使身体保持在这种状态：意愿通过情感，并理解力通过思维（它们都是属灵的）可以流入或通过流注进入它，在它里面执行自己的运作。它们与眼中的光的力量也没什么不同，光的力量只是使心智（心智是属灵的）通过自己的器官来观看。不是世界之光在观看，而是心智通过天堂之光在观看。植物也是如此。人若以为世界太阳的热和光除了打开并处理适合自然界的事物，以接受来自灵界的流注之外，还能做任何事，就大大受骗了。
1209. And a voice came out of the throne.- That this signifies unanimity of the whole heaven, is evident from the signification of a voice coming out of the throne, as denoting the unanimity of the whole heaven, namely, to glorify the Lord; for by the throne is signified the whole heaven, by reason of the Lord being upon it, and the Lord being heaven itself. The angels, of whom heaven consists, do not constitute anything of heaven from their own proprium, but it is the Divine which proceeds from the Lord in them, which makes heaven. Hence it is, that a voice out of heaven signifies unanimity of all in the heavens, or of the whole heaven. That a throne, where the Lord is treated of, signifies heaven, may be seen (n. 253, 462, 477).
[2] Continuation [concerning the Vegetable Kingdom].- 4. There are three forces inherent in everything spiritual - the active, the creative, and the formative.
The existence of the active force is plain, because the Spiritual proceeds from the primal source of all forces, which is the Sun of heaven, and this is the Divine Love of the Lord; and since love is the essential agent, the living force, which is life, proceeds from it.
[3] The creative force is that which produces causes and effects from the beginning to the end, extending from the First, through intermediates, to the last. The First is the very Sun of heaven, which is the Lord; intermediates are spiritual things, in the next place are natural things, and then terrestrial things, from which the productions are finally derived. And since this force in the creation of the universe extended from the First to the last, therefore it still extends in the same way, in order that the productions may be continual; for otherwise they would cease. For the First continually regards as an end that which is last; and unless the First provided for the last continually from itself, through intermediates, according to the order of creation, every thing would perish. The productions therefore, which are chiefly animals and plants, are the continuations of creation. It does not affect the point that those continuations take place by means of seeds; it is still the same creative force which produces them.
[4] The formative force is the ultimate force from ultimates; for it is the force which produces animals and plants from the ultimate substances of nature collected in the earth. The forces inherent in nature from its source, which is the sun of the world, are not living but dead forces. They are not unlike the forces of heat in men and animals, which keep the body in such a state, that the will by means of its affection, and the understanding by means of its thought, which are spiritual, may enter by influx, and perform in it their own operations. They are again not unlike the forces of light in the eye, which merely cause the mind, which is spiritual, to see by means of its own organ; since it is not the light of the world that sees, but the mind by means of the light of heaven. It is the same with plants. He is much deceived who believes that the heat and light of the sun in the world operate further than to open and dispose things proper to nature to receive influx from the spiritual world.
1209. Verse 5. And a voice came forth from the throne signifies the unanimity of the whole heaven. This is evident from the signification of "a voice coming forth from the throne," as being the unanimity of the whole heaven, namely, in glorifying the Lord; for "throne" signifies the whole heaven because the Lord is on it, and the Lord is heaven itself. The angels of whom heaven consists do not make anything of heaven from what is of their own; but it is the Divine with them that proceeds from the Lord that makes heaven; and this is why "a voice out of heaven" signifies the unanimity of all the heavens, or of the whole heaven. (That a "throne," when the Lord is treated of, signifies heaven, may be seen n. 253, 462, 477)
(Continuation)
[2] 4. In everything spiritual there are three forces, an active force, a creative force, and a formative force. The active force, because it is spiritual, proceeds from the fountain of all forces, which is the sun of heaven, and that is the Lord's Divine love, and love is the active itself, from which the living force which is life proceeds.
[3] The creative force is the force that produces causes and effects from beginning to end, and reaches from the First through intermediates to the last. The First is the sun of heaven itself, which is the Lord; intermediates are things spiritual, afterwards things natural, also things terrestrial, from which finally are productions. And as in the creation of the universe that force proceeded from the First to the last, so afterwards it proceeds in like manner in order that productions may be continual; otherwise they would fail. For the First continually regards the last as an end; and unless the First looked to the last continually from itself through intermediates according to the order of creation, all things would perish; therefore productions, which are especially animals and plants, are continuations of creation. It does not matter that the continuations are effected by seeds, it is still the same creative force that produces. Moreover, it is according to the observation of some that certain seeds are yet being produced.
[4] The formative force is the last force from ultimates, for it is the force that produces animals and plants from the ultimate materials of nature, which are collected in the earth. The forces that are in nature from its origin, which is the sun of the world, are not living forces but dead forces. These do not differ from the forces of heat in man and animal, which keep the body in such a state that the will by means of affection, and the understanding by means of thought, which are spiritual, can flow in and do their work in it. They do not differ from the forces of light in the eye, which simply cause the mind, which is spiritual, to see by means of its organ, the eye. The light of the world sees nothing, but the mind by the light of heaven. The same is true of plants. He that believes that the heat and light of the sun of the world do anything more than open and dispose the things proper to nature that they may receive influx from the spiritual world is very much deceived.
1209. [Vers. [5] "Et vox e throno exivit", - Quod significet unanimitatem universi caeli, constat ex significatione "vocis e throno exeuntis", quod sit unanimitas universi caeli, nempe ad glorificandum Dominum; per "thronum" enim significatur totum caelum, ex eo quia Dominus super illo est, ac Dominus est ipsum caelum; angeli ex quibus caelum, ex suo proprio non aliquid caeli faciant, sed est Divinum, quod procedit a Domino apud illos, quod facit; inde est quod per "vocem e caelo" significetur unanimitas omnium in caelis, seu universi caeli.
(Quod "thronus", ubi de Domino, significet caelum videatur [supra] , n. 253, 462, 477.)
[2] (Continuatio [de Regno Vegetabili; hic de Viribus] .)
(4.) Quod tres Vires insint omni spirituali, Vis agendi Vis creandi, et Vis formandi. – Vis agendi, quia spirituale, procedit a primo fonte omnium virium, qui est Sol caeli, ac ille est Divinus Amor Domini; et amor est ipsum agens, et inde procedit vis viva, quae est vita.
[3] Vis creandi est vis producendi causas et effectus a principio usque ad finem, ac pergit a Primo per intermedia ad ultimum; Primum est ipse Sol caeli, qui est Dominus; intermedia sunt spiritualia, dein naturalia, tum terrestria, ex quibus ultimo sunt productiones: et quia illa vis in creatione universi perrexit a Primo ad ultimum, ideo illa postea similiter pergit, ut productiones continuae sint; alioqui desinerent: Primum enim continue spectat ultimum ut finem; et nisi Primum ultimo continue a se, per intermedia secundum ordinem creationis prospiceret, omnia perirent: quare productiones, quae sunt praecipue animalia et vegetabilia, sunt creationis continuationes. Non refert quod continuationes fiant per semina; usque est eadem vis creatrix, quae producit: quod etiam quaedam semina adhuc producantur, ex quorundam experientia est.
[4] Vis formandi est vis ultima ex ultimis, est enim vis producendi animalia et vegetabilia ex materiis Naturae ultimis, quae in tellure congestae sunt. Vires, quae insunt Naturae ex ejus origine, quae est sol mundi, non sunt vires vivae, sed vires mortuae; quae non sunt aliae quam sicut sunt vires caloris in homine et in animali, quae tenent corpus in illo statu ut voluntas per affectionem, ac intellectus per cogitationem, quae sunt spirituales, possint influere et agere suos actus in illo: nec sunt aliae quam sicut sunt vires lucis in oculo, quae solum faciunt ut mens, quae spiritualis est, per id suum organum videat; lux mundi nihil videt, sed mens per lucem caeli. Simile est cum vegetabilibus; qui credit quod calor et lux solis mundi aliud operentur quam ut aperiant et disponant propria Naturae ad recipiendum influxum ex spirituali mundo, multum fallitur.