1215# “像众水的声音”表示出于真理对主的荣耀。这从“声音”和“水”的含义清楚可知：“声音”是指对主的荣耀，如前所述；“水”是指真理（对此，参看AE71,483a,b,518a–d,537a,538a,b,854,971,1033节）；因此，“众水”是指与天堂里的天使同在的所有真理。在天堂里，有些天使处于真理，有些天使处于良善。那些处于真理的天使被称为属灵天使，那些处于良善的天使被称为属天天使。因此，天堂分为两个国度，即属灵国度和属天国度。所有处于真理的天使都在属灵国度，所有处于良善的天使都在属天国度。
事实上，所有天使都处于源于良善的真理；但良善是双重的，即属灵良善和属天良善。属灵良善，或仁之良善是对邻之爱的良善，属天良善是对主之爱的良善。这些良善彼此不同；属灵良善是处于较低层级的良善，属天良善是处于较高层级的良善。因此，高层天堂天使所拥有的良善是属天良善，而低层天堂天使所拥有的良善是属灵良善。这一切清楚表明，其声音被听到的“众水”表示天堂里的所有属灵天使，但随之而来的“大雷的声音”表示天堂里的所有属天天使。
（关于植物王国续）
关于从主发出的生命，以及源于这生命的宇宙中的一切事物的存在，从目前为止所做出的观察中，凡心里有智慧的人都能看出，自然界凭自己不能产生任何东西，它只是在产生的过程中服务于从天堂的太阳，即主发出的属灵之物，就像工具因服务于主因，或死的力量服务于活的力量一样。这清楚表明，那些将动物的生产和植物的产生归于自然界的人是多么的错误；因为他们就像那些将壮丽辉煌的作品归于工具，而不是归于艺术家或工匠的人，或像那些拜雕像，却不拜神的人。
在关于属灵、道德和文明主题的一切推理中的无数谬误，都来源于这个源头；因为谬误就是秩序的颠倒；它是眼睛的判断，不是心智的判断；它是从事物的表象得出的结论，不是从事物的本质得出的结论。因此，基于谬误来推理世界和其中所包含的事物的存在，就像通过推理来证实黑暗就是光明，死物是活的，身体流入或通过流注进入灵魂，而不是反过来。然而，一个永恒真理是，流注是属灵的，不是物质的；也就是说，它从属灵的灵魂进入物质或属世的身体，或从灵界进入自然界；而且，它是来自祂自己的神性；祂因通过从祂自己发出之物创造一切事物，故也维持一切事物；最后，维持就是永恒的创造，就像持续存在就是永恒的存在
1215. And as the voice of many waters.- That this signifies glorification of Him from truths, is evident from the signification of a voice as denoting the glorification of the Lord, as above; and from the signification of waters which denote truths (concerning which see n. 71, 483, 518, 537, 538, 854, 971, 1033; many waters therefore denote all truths, which pertain to the angels in the heavens. In the heavens there are angels who are in truths and those who are in goods. The angels who are in truths are called spiritual angels, and those who are in goods are called celestial angels. Heaven is consequently distinguished into two kingdoms, the spiritual and the celestial. In the spiritual kingdom are all those who are in truths, and in the celestial kingdom are all those who are in goods. All indeed are in truths derived from good, but good is two-fold - spiritual good and celestial good.
[2] Spiritual good is the good of love towards the neighbour, and celestial good is the good of love to the Lord. These goods are distinct from each other; spiritual good is good in a lower degree, and celestial good is good in a higher degree. The angels of the higher heavens, have therefore celestial good. The angels of the lower heavens have spiritual good. From these things it is evident that the many waters, whose voice was heard, signify all the spiritual angels in the heavens, but the voice of mighty thunders, which follows, signifies all the celestial angels in the heavens.
[3] Continuation [concerning the Vegetable Kingdom].- From the observations that have been made thus far respecting the life which proceeds from the Lord, also respecting the existence of all things in the universe derived from it, every man who is wise in heart may see that nature does not produce anything from itself, but that, for the purpose of production, it merely serves the Spiritual which proceeds from the Sun of heaven, which is the Lord; as the instrumental cause ministers to the cause, or a dead force to its living force. It is evident from this how much men are in error, who ascribe to nature the generation of animals and the production of plants; for they are like those who ascribe magnificent and splendid works to the tool rather than to the artist, or who worship a sculptured image and not God.
[4] The innumerable fallacies in all reasoning on spiritual, moral, and civil subjects, originate in this source; for a fallacy is the inversion of order; it is the judgment of the eye rather than of the mind, the conclusion drawn from the appearance of a thing, and not from its essence. To reason from fallacies therefore about the world and the existence of the things contained in it is to maintain as it were by argument that darkness is light, that what is dead is alive, and that the body enters by influx into the soul, rather than the contrary. It is, however, an eternal truth that influx is spiritual, and not physical; that is, it is from the soul, which is spiritual, into the body which is natural, and from the spiritual world into the natural; and further that it is the Divine from Himself; and that as He created all things by means of that which proceeds from Himself, He sustains all things; and lastly, that sustentation is perpetual creation, as subsistence is perpetual existence.
1215. And as it were the voice of many waters, signifies the glorification of Him from truths. This is evident from the signification of a "voice," as being the glorification of the Lord (as above); also from the signification of "waters," as being truths (See n. 71, 483, 518, 537, 538, 854, 971, 1033); therefore "many waters" mean all the truths that are with the angels in the heavens. In the heavens there are angels that are in truths and angels that are in goods. The angels that are in truths are called spiritual angels, and those that are in goods are called celestial angels. From this heaven is divided into two kingdoms, the spiritual and the celestial kingdoms. In the spiritual kingdom are all that are in truths, and in the celestial kingdom are all that are in goods.
[2] All, indeed, are in truths from good; but good is twofold, spiritual good and celestial good; the good of charity is the good of love towards the neighbor, and celestial good is the good of love to the Lord. These goods are distinct; spiritual good is good in a lower degree, and celestial good is good in a higher degree; consequently the good that the angels of the higher heavens have is celestial good, while the good that the angels of the lower heavens have is spiritual good. All this makes clear that the "many waters," the voice of which was heard, signify all the spiritual angels in the heavens, but "the voice of mighty thunders" that follows signifies all the celestial angels in the heavens.
(Continuation)
[3] From all that has thus far been presented respecting the life that is from the Lord and the existence of all things in the universe from it, everyone who is wise in heart can see that nature produces nothing from itself, but merely in the process of production serves the spiritual that proceeds from the sun of heaven, which is the Lord, as an instrumental cause serves its principal cause, or as a dead force serves its living force. This makes clear how mistaken those are who ascribe the generations of animals and the productions of plants to nature. This is the same as ascribing magnificent and splendid works to the tool and not to the workman, or like adoring a sculptured image and not God.
[4] From this spring the fallacies, which are innumerable, in all reasonings about spiritual, moral, and civil matters; for a fallacy is an inversion of order; it is the judgment of the eye, not of the mind; it is a conclusion from the appearance of a thing, not from its essence. Consequently to reason from fallacies respecting the world and the existence of things in it is like confirming by reasonings that thick darkness is light, that what is dead is alive, and that the body flows into the soul, and not the reverse. And yet it is an eternal truth that influx is spiritual and not physical, that is, influx from the soul, which is spiritual, into the body, which is material, or from the spiritual world into the natural world; also that as the Divine from itself and through that which proceeds from itself created all things, so it sustains all things; also that sustaining is perpetual creation, as subsistence is perpetual existence.
1215. Et tanquam vocem aquarum multarum." - Quod significet glorificationem Ipsius ex veris, constat ex significatione "vocis" quod sit glorificatio Domini (ut supra); et ex significatione "aquarum", quod sint vera (de qua (supra), n. 71, 483 (a, b), 518 (a-d), 537(a), 538 (a, b), 854, 971, 1033); inde "aquae multae" sunt omnia vera quae apud angelos in caelis. In caelis sunt angeli qui in veris sunt, et qui in bonis; angeli qui in veris sunt, vocantur angeli spirituales, et qui in bonis, angeli caelestes: inde caelum distinctum est in duo regna, spirituale et caeleste; in regno spirituali sunt omnes qui in veris sunt, et in regno caelesti sunt omnes qui in bonis.
[2] Sunt quidem omnes in veris ex bono; sed bonum est duplex, est bonum spirituale et bonum caeleste; bonum charitatis est bonum amoris erga proximum, et bonum caeleste est bonum amoris in Dominum: haec bona distincta sunt; bonum spirituale est bonum in gradu inferiori, et bonum caeleste est bonum in gradu superiori; quare bonum caeleste est apud angelos caelorum superiorum, et bonum spirituale apud angelos inferiorum caelorum. Ex his patet quod per "aquas multas", quarum vox audita est, significentur omnes spirituales angeli in caelis, at per "vocem tonitruum vehementium", quod sequitur, significentur omnes caelestes angeli in caelis.
[3] (Continuatio (de Regno Vegetabili; hic de Origine et de Anima).)
Ex his quae huc usque de vita quae a Domino, et de existentia omnium in universo ex illa, allata sunt, omnis sapiens corde potest videre quod Natura non aliquid ex se producat, sed quod modo ad producendum inserviat spirituali, quod ex Sole caeli, qui est Dominus, procedit, sicut causa instrumentalis suae causae principali, aut sicut vis mortua suae vi vivae. Ex quo patet quantum errant qui generationes animalium, et productiones vegetabilium adscribunt Naturae: sunt illi sicut qui magnifica et splendida opera adscribunt instrumento et non artifici, aut qui adorant sculptile et non Deum.
[4] Fallaciae, quae inumerabiles sunt, in omni ratiocinio de spiritualibus, moralibus, et civilibus, inde oriuntur: fallacia enim est inversio ordinis, et est judicium oculi et non mentis, et est conclusum ex rei apparentia et non ex rei essentia: quare ratiocinari ex fallaciis de mundo et de existentia rerum in illo, est sicut confirmare per ratiocinia quod caligo sit lux, quod mortuum sit vivum, et quod corpus influat in animam et non vicissim: cum tamen aeterna veritas est quod influxus spiritualis sit, et non influxus physicus, hoc est, animae quae est spiritualis in corpus quod est materiale, ac mundi spiritualis in mundum naturalem: tum quod Divinum ex Se, et per id quod procedit ex Ipso, sicut omnia creavit, etiam omnia sustentet; et quod sustentatio sit perpetua creatio, sicut subsistentia est perpetua existentia.