10151.“和坛”表在高层天堂对来自主的神性的接受。这从“分别为圣”和“坛”的含义清楚可知：“分别为圣”（或成为圣）是指对来自主的神性的接受（参看10149节）；“坛”是神性良善方面（9964节），在此是在从主发出的神性良善被接受的天堂中，因而在高层天堂中的该良善方面的主的一个代表。因为这些天堂接受神性良善方面的主，而低层天堂接受神性真理方面的主，如刚才所示（10150节）。
要知道，凡代表主自己的东西，也代表天堂，因为从主发出的神性当被天使接受时，便构成天堂。因此，就天使自己的东西而言，他们本身并不构成天堂；但就他们从主所接受的神性而言，他们构成天堂。这一真理从以下事实可以看出来：在那里，他们当中的每一位都承认、相信，并且也发觉，没有一丁点良善来源于他们自己，唯独来源于主；凡来源于他们自己的东西都不是良善；所以正如教会所教导的，一切良善都是从上头降下来的。既然如此，那么可推知，正是主的神性构成他们当中的天堂生命，从而构成天堂。由此可见当如何理解主是天堂全部中的全部，又如何理解主在那里住在自己的东西里面，以及在圣言中，“一位天使或使者”表示主的某种属性或某种东西，这在前面各处已经说明。
教会的情况同样如此。就教会之人自己的东西而言，他们并不构成教会；但就他们从主所接受的神性之物而言，他们构成教会。因为在教会，凡不承认并相信，一切爱之良善和信之真理皆来自主的人都不是教会的一部分，因为他想以自己的东西来爱神，以自己的东西来信神；然而，这是任何人都无法做到的。由此也明显可知，主的神性构成教会，正如它构成天堂。此外，教会是主在地上的天堂；所以主也是教会里面全部中的全部，祂怎样在天堂里面，在那里与人们住在祂自己的东西里面，就怎样与天堂里的天使同住。此外，如此以爱和信接受主的神性之物的教会之人在结束世上的生活后，就成为天堂天使，其他人则不然。
主的神性构成祂与人同在的国度，也就是与人同在的天堂和教会，主在约翰福音中也教导了这一点：
真理的灵将与你们同住，也要在你们里面。你们就知道我在父里面，你们在我里面。（约翰福音14:17，20）.
“真理的灵”是指从主发出的神性真理，论到它，主说它“将你们同住”。之后祂说，祂在父里面，他们在祂里面，祂在他们里面，意思是，他们将主的神性之物里面，主的神性之物也在他们里面。显然，这里所指的，是神性人身。主在约翰福音中又说：
你们住在我里面，我就住在你们里面。枝子若不连在葡萄树上，自己就不能结果子；你们若不住在我里面，也是这样。住在我里面的，我也住在他里面，这人就多结果子。因为离了我，你们就不能做什么。（约翰福音15:4，5）
Potts(1905-1910) 10151
10151. And the altar. That this signifies receptivity of the Divine from the Lord in the higher heavens, is evident from the signification of "sanctifying," as being receptivity of the Divine from the Lord (see above, n. 10149); and from the signification of "the altar," as being a representative of the Lord as to Divine good (n. 9964), here as to the Divine good proceeding from Him in the heavens where it is received, thus in the higher heavens, for there the Lord is received as to Divine good; but in the lower heavens the Lord is received as to Divine truth (as was shown just above, n. 10150). [2] Be it known that whatever represented the Lord Himself also represented heaven, for the Divine that proceeds from the Lord, when received by the angels, makes heaven. Thus in respect to what is their own the angels themselves do not make heaven; but in respect to the Divine which they receive from the Lord. That this is so can be seen from the fact that each one of them there acknowledges, believes, and also perceives, that there is nothing of good from himself, but only from the Lord; and that whatever is from himself is not good; thus wholly according to the doctrine of the church, that all good comes from above. As this is so, it follows that it is the Divine of the Lord which makes the heavenly life with them, consequently heaven. From this it can be seen how it is to be understood that the Lord is the all in all of heaven; also that the Lord dwells there in His own; and likewise that by an "angel" in the Word is signified something of the Lord (as has been shown in the preceding pages throughout). [3] So it is with the church. In respect to what is their own the men of the church do not make the church, but in respect to what is Divine which they receive from the Lord; for everyone in the church who does not acknowledge and believe that all the good of love and the truth of faith are from God, is not of the church; for he wishes to love God from himself, and to believe in God from himself, which, however, no one can do. From this also it is evident that the Divine of the Lord makes the church, as it makes heaven. Moreover, the church is the Lord's heaven on earth; consequently the Lord is also the all in all in the church, as He is in heaven, and there dwells in His own with men, as He does with the angels in heaven. Moreover, after their life in the world, the men of the church who in this way receive what is Divine of the Lord in love and faith, become angels of heaven; and no others. [4] That the Divine of the Lord makes His kingdom with man, that is, heaven and the church with him, the Lord also teaches in John:
The Spirit of truth shall abide with you, and shall be in you, and ye shall know that I am in My Father, and ye in Me, and I in you (John 14:17, 20). The "Spirit of truth" denotes the Divine truth that proceeds from the Lord, of which it is said that it "shall abide in you;" and afterward that "He is in the Father, and they in Him, and He in them," whereby is signified that they would be in what is Divine of the Lord, and that what is Divine of the Lord should be in them. That the Divine Human is that which is there meant is plain. And again in the same:
Abide in Me, and I in you; as the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in Me; He that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing (John 15:4, 5).
Elliott(1983-1999) 10151
10151. 'And the altar' means reception of what is Divine from the Lord in the higher heavens. This is clear from the meaning of 'sanctifying' as the reception of what is Divine from the Lord, dealt with above in 10149; and from the meaning of 'the altar' as that which was representative of the Lord in respect of Divine Good, dealt with in 9964, at this point in respect of Divine Good emanating from Him in the heavens where that Good is received, thus in the higher heavens. For these heavens receive the Lord as to His Divine Good, but the lower heavens receive the Lord as to His Divine Truth, in accord with what has been shown immediately above in 10150.
[2] It should be recognized that whatever served to represent the Lord Himself represented heaven also; for what is Divine, emanating from the Lord and received by angels, constitutes heaven. The angels themselves, as to what is properly their own, do not constitute heaven; only what is Divine, received by them from the Lord, does so. The truth of this may be recognized from the consideration that every one of them there acknowledges, believes, and also perceives that not a grain of good originates in themselves, only in the Lord, and that whatever originates in themselves is not good, so that - exactly as the Church teaches - everything good comes down from above. All this being so, it follows that what is Divine and the Lord's is what constitutes heavenly life among them, consequently constitutes heaven. All this goes to show how the idea that the Lord is the All in all of heaven should be understood, that the Lord dwells there in what is His own, and also that 'an angel' in the Word means some attribute that is the Lord's, ideas that have been the subject in various places in what has gone before.
[3] The situation is the same with regard to the Church. People there, as to what is properly their own, do not constitute the Church; only what is Divine, received by them from the Lord, does so. For no one there who fails to acknowledge and believe that the good of love and the truth of faith come entirely from God forms part of the Church, because he wishes to love God with what is his own and to believe in God with what is his own, which however no one is able to do. From this too it is evident that what is Divine and the Lord's constitutes the Church, just as it constitutes heaven. The Church furthermore is the Lord's heaven on earth, and therefore also the Lord is the All in all within the Church, just as He is in heaven, and dwells with people there in what is His own, just as He does with angels in heaven. Also, people of the Church who thus receive what is Divine and the Lord's in love and faith, they and no others, become angels of heaven after life in the world.
[4] That what is Divine and the Lord's constitutes His kingdom with a person, that is, heaven and the Church with him, is also the Lord's teaching in John,
The Spirit of truth will remain with you and will be in you. And you will know that I am in My Father, and you in Me, and I in you. John 14:17,20.
'The Spirit of truth' is Divine Truth emanating from the Lord, about which He says that it 'will remain with you'. After this He says that He is in the Father, they are in Him, and He is in them, meaning that they will be in what is Divine and the Lord's, and what is Divine and the Lord's will be in them, by which, it is evident, the Divine Human should be understood. Elsewhere in the same gospel He says,
Abide in Me, and I in you. As the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in Me. He who abides in Me, and I in him, he it is that bears much fruit, for apart from Me you cannot do anything. John 15:4,5.
Latin(1748-1756) 10151
10151. `Et altare': quod significet receptivum Divini a Domino in caelis superioribus, constat ex significatione `sanctificare' {1} quod sit receptivum Divini a Domino, de qua supra n. 10,149, et ex significatione `altaris' quod sit repraesentativum Domini quoad Divinum Bonum, de qua n. 9964, hic quoad Divinum Bonum procedens ab Ipso in caelis ubi id recipitur, ita in caelis superioribus, nam ibi recipitur Dominus quoad Divinum Bonum; in caelis autem inferioribus recipitur Dominus quoad Divinum Verum, secundum illa quae mox supra n. 10,150 ostensa sunt. [2] Sciendum est quod quicquid repraesentabat Ipsum Dominum, hoc etiam repraesentaverit caelum, nam Divinum procedens a Domino receptum ab angelis {2} facit caelum; ipsi angeli quoad eorum proprium non faciunt caelum sed quoad Divinum quod recipiunt a Domino; quod ita sit, constare potest ex eo quod quilibet eorum (o)ibi agnoscat, credat, et quoque percipiat {3}, quod nihil boni {4} ab ipsis sit sed a Domino, et quod quicquid ab ipsis, non sit bonum; ita prorsus secundum doctrinale Ecclesiae quod omne bonum desuper veniat; quia ita, sequitur quod Divinum Domini sit quod facit vitam caelestem apud illos, proinde quod facit caelum; inde constare potest quomodo intelligendum quod Dominus sit omne in omnibus caeli, tum quod Dominus habitet ibi in Suo; ut et quod per `angelum' in Verbo significetur aliquid Domini, de quibus in praecedentibus passim actum est. [3] Similiter se habet cum Ecclesia: homines ibi quoad eorum proprium non faciunt Ecclesiam sed quoad Divinum quod recipiunt a Domino, nam quilibet ibi qui non agnoscit et credit quod omne bonum amoris et verum {5} fidei sit a Deo, non est ab Ecclesia; vult enim amare Deum a se, et credere in Deum a se, quod tamen nemo potest; inde quoque patet quod Divinum Domini faciat Ecclesiam, sicut facit caelum; est quoque Ecclesia caelum Domini in terris; inde (o)quoque Dominus in Ecclesia est omne in omnibus, sicut in caelo, et habitat ibi in Suo apud homines, sicut apud angelos in caelo; etiam homines Ecclesiae qui ita recipiunt Divinum Domini amore et fide, fiunt angeli caeli post vitam in mundo, et non alii. [4] Quod Divinum Domini faciat regnum Ipsius apud hominem, hoc est, caelum et Ecclesiam apud illum, etiam docet Dominus apud Johannem, Spiritus veritatis apud vos manebit et in vobis erit; et cognoscetis quod Ego in Patre Meo, et vos in Me, et Ego in vobis, xiv [17,] 20;`Spiritus veritatis' est Divinum Verum' procedens a Domino, de quo dicitur quod id `manebit in vobis,' et dein quod Ipse in Patre, et illi in Ipso, et Ipse in illis, quibus significatur quod {6} erunt in Divino Domini et Divinum Domini in illis; quod Divinum Humanum {7} sit quod ibi intelligitur, patet: et alibi apud eundem, Manete in Me, etiam Ego in vobis; quemadmodum palmes non potest fructum ferre a seipso nisi {8} manserit in vite, ita neque vos nisi in Me manseritis; qui manet in Me, et Ego in illo, hic fert fructum multum; quia sine Me non potestis facere quicquam, xv 4 [,5].(n) @1 hic altare,$ @2 i ibi$ @3 agnoscit, credit, et quoque percipit$ @4 boni i bonum$ @5 quod amoris, et omne verum quod$ @6 Ego in Patre, et vos in Me, et Ego in vobis, ita$ @7 i Domini$ @8 semet, ni$