1219# “因为羔羊的婚期到了”表示主与教会的结合。这从“婚期”和“羔羊”的含义清楚可知：“婚期或婚姻”是指结合（对此，我们稍后会提到）；“羔羊”是指神性人身方面的主（对此，参看AE314节）。经上说“羔羊的婚期”，是因为主与教会的结合就是祂的神性人身与教会的结合；事实上，与祂被称为父的神性直接结合是不可能的，因为这神性高于人类和天使的一切思维观念，故无法被接受；但与神性人身的结合是可能的，因为这神性人身可以被思想。这就是为何经上说“羔羊的婚期”，而不说“主神的婚期”。
（关于全在和全知续）
由于天堂里的事物与我们世界上的事物很相似，所以天堂里也有空间和时间，但那里的空间，像陆地本身和陆地上的事物，都是表象，因为它们照着天使的状态出现，空间和距离的延伸则照着这些状态的相似性和非相似性出现。状态是指爱和智慧的状态，或情感和源于情感的思维的状态，这些状态是多种多样的。天堂里的天使社群彼此之间的距离就取决于它们，天堂与地狱之间的距离也取决于它们，地狱社群彼此之间的距离同样取决于它们。我被允许看到状态的相似性如何带来结合，缩短距离或空间的延伸，又看到非相似性如何造成分离，产生距离或空间的延伸。在那里，当这个人对那个人的爱被激发时，那些看上去相距一英里的人就能瞬间彼此同在；而另一方面，当任何仇恨的感觉被激起时，那些一起交谈的人能瞬间分开一英里。
灵界的空间只是表象，这一点从以下事实向我清楚显明了：来自遥远之地的许多人曾与我在一起，如来自欧洲各国、非洲和印度的人，以及其它星球和相隔更远的星球的居民。然而，天堂里的空间似乎以我们地球空间延伸的那种方式延伸。但由于那里的空间只有一个属灵源头，而不是同时有一个属世源头，从而照着天使的状态出现，所以天使不可能有空间的概念，取而代之的是，他们有一个关于自己状态的概念。因为当空间是可变的时，这种可变性会产生一个概念，即：这些状态来自一个属灵源头，因而来自情感和源于情感的思维的相似性和非相似性。
时间也是这种情况，因为空间怎样，时间也怎样；通过空间发展也是通过时间发展。这些时间也是状态的表象，因为天堂的太阳，即主，在那里不会像世界的太阳那样通过旋转和行进来制造日和年；因此，天堂里有永恒的光和永恒的春天；故那里的时间不是固定的，永久的，可测量的。由于时间照着情感和源于情感的思维的状态而变化（因为当情感得到满足时，时间就缩短和减少，当情感得不到满足时，时间就拉长和漫长），所以天使不能从表象中获得时间的概念，或说没有源于表象的时间概念，而是有源于表象起源的状态的概念。这一切清楚表明，天堂里的天使没有空间和时间的概念，而是有关于它们的属灵概念，也就是一种状态的概念。
但这种状态的概念，以及随之而来的空间和时间表象的概念，只存在于那里创造的终端中，并来自这些终端；那里的创造终端是天使所居住的陆地。空间和时间就出现在那里，而不是出现在从中创造出终端的属灵事物本身中；它们甚至不会出现在天使的情感本身中，除非源于情感的思维延伸到终端。但在自然界，情况就不同了；在那里，空间和时间是固定的，永久的和可测量的，因而会进入世人的思维，并限制它们，把它们与天使的属灵思维区分开来。这就是以下事实的主要原因，即：人很难理解神性全在和全知；因为他即便有意愿理解它们，也可能会陷入错误，认为神是自然界的至内层，因这个原因而是全在和全知的。
1219. For the marriage of the Lamb is come.- That this signifies the conjunction of the Lord with the Church, is evident from the signification of marriages, as denoting conjunction, of which we shall speak presently; and from the signification of the Lamb, as denoting the Lord as to the Divine Human (concerning which see above, n. 314). It is said the marriage of the Lamb, because the conjunction of the Lord with the Church is the conjunction with it of His Divine Human; for there cannot be any immediate conjunction with His Divine which is called the Father, because this cannot be received, being above every idea of human or angelic thought; but there can be conjunction with the Divine Human, for this can be thought of; for this reason it is said the marriage of the Lamb and not the marriage of the Lord God.
[2] Continuation [concerning Omnipresence and Omnipotence].- Since there are in heaven things similar to those which exist, in our world, therefore there are also spaces and times in the heavens, but spaces there, as well as the lands, and the things that are upon them, are appearances, for they appear according to the states of the angels; and the extensions of space and distance, are according to the similarities and dissimilarities of these states. By states are meant states of love and wisdom, or of affections and thoughts derived from them, and these states are manifold and various; according to them is the distance from each other of the angelic societies in the heavens, that of the heavens also from the hells, and that of the societies in them from each other. I have been permitted to see how similarity of state causes conjunction, and lessens distance or the extension of space; and how dissimilarity causes separation, and gives rise to distance or extension of space. Those there who are apparently a mile distant from each other, can be present to each other in a moment, when the love of the one towards the other is excited; and, on the other hand, those who are conversing together can be a mile asunder in a moment, when any feeling of hatred is aroused.
[3] That spaces in the spiritual world are merely appearances, has also been made evident to me from this fact, that there have been present with me many persons from distant countries, from the various kingdoms of Europe, for instance; from Africa and India; the inhabitants also of other planets, and of remote earths. But nevertheless spaces appear in the heavens extended in a similar manner to those of our earth. But because they exist there from a spiritual origin alone, and not at the same time from a natural origin, and derive their appearance from it, according to the states of the angels, therefore the angels can have no idea of spaces, but instead of it they have an idea of their own states. For when spaces are changeable, an idea of states from a spiritual origin arises, that is, according to the similarity or dissimilarity of the affections and thoughts derived from them. The case is similar in regard to periods of time; for spaces are like times; progressions through spaces being also progressions through times. The reason why these also are appearances of states is, that the Sun of heaven, which is the Lord, does not, by means of revolutions and progressions, cause there days and years, as the sun of the world appears to do; and therefore in the heavens there is perpetual light, as well as perpetual spring; and consequently times there are not fixed, stated, or measurable.
[4] Since then periods of time also are varied according to the states of the affections and of thoughts derived from them - for they are short and contracted when the affections are gratified, but long and protracted in the opposite case - therefore the angels have no idea of time derived from appearance, but an idea of states derived from the origin of the appearance. From these facts it is plain that the angels in heaven have no idea of space and time; their idea of them, which is spiritual, being an idea of state.
[5] But an idea of state, and the consequent idea of the appearance of space and time, exist only in and from the ultimates of creation there, which are the lands (terroe) upon which the angels dwell. It is there that the appearances of spaces and times are, and not in the spiritual things themselves from which the ultimates were created, nor even in the affections of the angels, unless thought derived from the affections extends to the ultimates. But it is otherwise in the natural world, where spaces and times are fixed, stated, and measurable, and therefore enter into the thoughts of men, and limit them, distinguishing them from the spiritual thoughts of the angels. It is chiefly from this fact that man can with difficulty comprehend the Divine Omnipresence and Omniscience; for even if he has the will to comprehend them, he may possibly fall into the error that God is the inmost of nature, and in this way omnipresent and omniscient.
1219. For the marriage of the Lamb is come, signifies conjunction of the Lord with the church. This is evident from the signification of "marriage," as being conjunction (of which presently); also from the signification of "the Lamb," as being the Lord as to the Divine Human (See n. 314). It is said "the marriage of the Lamb," because the conjunction of the Lord with the church is the conjunction of His Divine Human with it; for there can be no immediate conjunction with His Divine which is called the Father, since this cannot be received, for it is above every idea of the thought of men and of angels; not so with the Divine Human, for one can think of this. This is why it is said "the marriage of the Lamb," and not "the marriage of the Lord God."
(Continuation)
[2] As there are like things in heaven and in our world, in the heavens there are spaces and times, but the spaces there, like the lands themselves and the things upon them, are appearances; for they appear according to the states of the angels, and the extensions of spaces and distances appear according to the similarities and dissimilarities of states. By states are meant states of love and wisdom, or of affections and of thoughts therefrom, which are manifold and various. According to these the angelic societies in the heavens are distant from each other, also the heavens are distant from the hells, and the societies of the hells from each other. It has been granted me to see how likeness of state conjoins, and lessens the extension of space or distance, and how unlikeness of state separates, and produces extension of space or distance. Those there who appear to be a mile apart can instantly be present with each other when the love of one for the other is stirred up, and on the other hand those who are talking together can instantly become a mile apart when anything of hatred is aroused.
[3] That spaces in the spiritual world are mere appearances has also been made evident to me by this, that many from distant lands, as from various kingdoms of Europe, from Africa, and from India, also the inhabitants of different planets and of widely separated earths, have been present with me. And yet spaces in the heavens appear extended in the same way as the spaces of our earth. But as the spaces there have only a spiritual origin, and not at the same time a natural origin, and thus appear according to the states of the angels, so the angels can have no idea of spaces, but they have instead an idea of their states; for the changeableness of the spaces gives rise to the idea that they are from a spiritual origin, thus from a likeness or unlikeness of affections and of thoughts therefrom.
[4] It is the same in regard to times, for as spaces are, so are times, since progressions through spaces are also progressions through times. Times also are appearances of states because the sun of heaven, which is the Lord, does not there make days and years by its revolutions and progressions, as the sun of the world seems to do; consequently in the heavens there is perpetual light and a perpetual spring, and therefore times there are not fixed, permanent, and measurable. And as times also vary according to the states of the affections and of the thoughts therefrom, for they are short or diminished by things delightful to the affections, and are long or lengthened by things undelightful to the affections, so the angels cannot have from appearance an idea of time, but they have instead an idea of states from its origin. All this makes clear that the angels in heaven have no idea of space and time, but they have a spiritual idea about these, which is an idea of state.
[5] But this idea of state with the consequent idea of the appearance of space and time comes solely in and from the ultimates of creation there; the ultimates of creation there are the lands upon which angels dwell. It is there that spaces and times appear, and not in the spiritual things themselves by which the ultimates were created; nor do they appear in the affections themselves of angels, except when the thought from them extends to ultimates. But it is otherwise in the natural world where spaces and times are fixed, permanent, and measurable, and therefore enter into the thoughts of men and limit them, and distinguish them from the spiritual thoughts of angels. This is the chief reason why man cannot easily comprehend the Divine omnipresence and omniscience, for even when he wishes to comprehend them he is liable to fall into the error that God is the inmost of nature, and is for that reason omnipresent and omniscient.
1219. "Quia venerunt nuptiae Agni." - Quod significet conjunctionem Domini cum ecclesia, constat ex significatione "nuptiarum", quod sit conjunctio (de qua sequitur); et ex significatione "Agni", quod sit Dominus quoad Divinum Humanum (de qua (supra), n. 314). Dicuntur "nuptiae Agni", quia conjunctio Domini cum ecclesia est conjunctio Divini Humani Ipsius cum illa: non enim potest dari aliqua conjunctio immediata cum Divino Ipsius quod vocatur Pater, hoc enim non recipi potest, est enim supra omnem ideam cogitationis hominum, et quoque angelorum; non ita cum Divino Humano, hoc enim cogitari potest: inde est quod dicantur nuptiae "Agni", et non nuptiae Domini Dei.
[2] (Continuatio (de Omnipraesentia et de Omniscientia).)
Quoniam similia in caelo sunt quae in nostro mundo, ideo etiam in caelis sunt spatia et tempora; sed spatia ibi, sicut ipsae terrae et quae super illis, sunt apparentiae; apparent enim secundum status angelorum, ac spatiorum extensiones et distantiae secundum similitudines et dissimilitudines statuum: per status intelliguntur status amoris et sapientiae, aut affectionum et inde cogitationum, qui multiplices et varii sunt; secundum illos distant societates angelicae in caelis, et quoque distant caeli ab infernis, ut et horum societates inter se. Datum est videre quomodo similitudo status conjungit, et extensionem spatii seu distantiam contrahit, et quomodo dissimilitudo separat, ac extensionem spatii seu distantiam producit; possunt illi ibi qui ad visum distant milliare momento adesse, cum excitatur amor unius ad alterum, ac vicissim illi qui colloquuntur possunt momento ad milliare separari, cum excitatur odium.
[3] Quod spatia in mundo spirituali sunt modo apparentiae etiam patuit mihi ex eo, quod praesentes mihi facti sunt plures qui e terris longinquis fuerunt, ut qui ex regnis Europae variis, ex Africa et India, tum etiam incolae planetarum, et tellurum dissitarum. Sed tamen usque spatia in caelis apparent similiter extensa quemadmodum spatia nostrae telluris; verum quia spatia ibi ex sola origine spirituali, et non simul naturali, sunt, ac inde apparent secundum status angelorum, ideo angeli non possunt habere ideam spatiorum, sed pro illis ideam suorum statuum: nam quando mutabilia sunt, fit idea illorum ex origine quae est spiritualis, ita ex similitudine et dissimilitudine affectionum et inde cogitationum.
[4] Simile est cum temporibus, nam sicut spatia ita sunt tempora; progressiones enim per spatia sunt etiam progressiones per tempora. Quod haec quoque sint apparentiae statuum, est quia Sol caeli, qui est Dominus, non ibi per circumlationes et per progressiones facit dies et annos, sicut apparet sol mundi facere; quare in caelis est perpetua lux, et perpetuum Ver; inde tempora ibi non sunt fixa, stata et mensurabilia: nunc quia illa quoque variantur secundum status affectionum et inde cogitationum, sunt enim brevia et contracta in affectionum jucundis, ac longa et producta in affectionum injucundis, ideo angeli nec habere possunt ideam temporis ex apparentia, sed ideam statuum ex origine ejus. Ex his patet quod nulla idea spatii et temporis sit angelis in caelo, sed de illis idea spiritualis, quae est idea status.
[5] Sed idea status, et inde idea apparentiae spatii et temporis, non datur nisi quam in ultimis creationis ibi, et ex illis: ultima creationis ibi sunt terrae, super quibus habitant angeli; ibi apparent spatia et tempora, et non in ipsis spiritualibus, a quibus creata sunt ultima; immo nec in ipsis affectionibus angelorum, nisi cogitatio ex illis pervadat ad ultima. Aliter vero in naturali mundo, ubi spatia et tempora sunt fixa, stata et mensurabilia, et ideo intrant in cogitationes hominum, ac finiunt illas, et distinguunt a spiritualibus angelorum. Ex eo primum est quod homo aegre possit comprehendere omnipraesentiam et omniscientiam DiVinam; nam si illas vult comprehendere, potest labi in errorem quod Deus sit intimum Naturae, et sic omnipraesens et omnisciens.