10604.“我要将你所摔碎那先前的版上面的话写在这版上”表属于圣言、教会和敬拜的内层的神性属天和属灵事物也存在于这些外在事物中。这从“版”和“耶和华写在这版上的话”清楚可知：“版”是指圣言、教会和敬拜的外在事物（参看10603节）；“耶和华写在这版上的话”是指内层的神性事物，因而是构成内在意义的事物（参看10453，10461节），这些事物被称为属天和属灵事物，因为它们出现在天上的天使面前，就在那里的光中。那里的属天事物就是爱的事物，属灵事物是源于爱的信的事物。由此明显可知，“我要将你所摔碎那先前的版上面的话写在这版上”表示属于圣言、教会和敬拜的内层的神性属天和属灵事物也存在于这些外在事物中。至于此处是何情形，可参看前面的说明。
由于如今世人完全不知道圣言包含一个内义，事实上甚至不知道圣言的内义是什么，所以必须在此以它作简要的说明。和世人的思维观念不同，天使的思维观念不是属世的，而是属灵的。不过，任何人都很难理解他们的属灵观念是何性质，除非他在一个更内在的层面上思考并反思自己思维的最初开始。它们没有所说的话语，这一点从以下事实可以得知，它们具有这样的性质：一个人能在瞬间明白比在相当长的时间内通过话语所能表达的更多的东西。像这样的观念属于他的灵。但一个人所能理解并进入话语的观念是属世的，被学者称为物质的；而前者，也就是存在于一个更内在层面上的观念，被称为属灵的，被学者称为非物质的。人死后变成一个灵人时，就会进入这些观念，并通过这些观念与其他灵人交谈。这两种观念，即属灵观念和属世观念之间存在一种对应关系；当此人说话时，属灵观念就会通过这种对应关系转化为属世观念。这个人并未意识到这一点，因为他没有停下来进行反思，并且除了那些在一个更内在的层面上进行思考的，也就是在从身体抽离出来的灵里思考的人外，没有人能反思这一点。感官人，也就是心智没有上升超越感官层的人，根本做不到。
由于属灵思维和属世思维之间存在一种对应关系，并且天使的思维是属灵的，所以天使在一个属灵层面上感知世人在一个属世层面上所感知到的东西；而且他们在一瞬间就能做到这一点，根本没有想到有什么不同。当一个人在阅读圣言，或出于圣言进行思考时，这种情况尤其会发生；因为圣言是以这种方式被写出来的：一种对应关系存在于每一个部分中，如当一个人读到主在马太福音中的这些话时：
那些日子的灾难一过去，日头就变黑了，月亮也不放光，众星要从天上坠落，天势都要震动。那时，人子的兆头要显在天上，地上的众支派都要哀哭。他们要看见人子，有能力，有大荣耀，驾着天上的云降临。（马太福音24:29，30）
天使对这些话的理解完全不同于世人的。他们将要变黑的“日头”理解为对主的爱，而不是太阳；将“月亮”理解为对主的信，而不是月亮；将“众星”理解为关于良善和真理的认知或知识，而不是星星；将“人子”理解为神性真理方面的主；将“地上的众支派”理解为教会的一切真理；将“天上的云”理解为字义上的圣言；将“能力和荣耀”理解为内义上的圣言。当一个人读到这些话时，天使通过对应关系立刻获得对它们的这种理解。他们并不知道这个人想的是太阳、月亮、星星、天上的云，以及其它一切事物。原因在于，天使的观念是属灵的，而属灵的观念具有这种特征：自然界的事物会转化为在天堂之光中所看到的真实事物，也就是来自主的神性真理。
当一个人在阅读圣言时，天使以这种方式感知它的另一个原因是，天使与人同在，就住在他的情感中；而人就其灵而言，与灵人生活在一起，就其属灵的更内在的思维而言，与天堂的天使生活在一起。此人的思维能力也由此而来。提及这些事是为了叫人们知道圣言的内义是什么，或何为被称为属天和属灵事物的圣言、教会和敬拜的内层事物。
Potts(1905-1910) 10604
10604. And I will write upon the tables the words that were upon the former tables, which thou brakest. That this signifies that the interior Divine celestial and spiritual things [of the Word, of the church, and of worship] are in these externals also, is evident from the signification of these "tables," as being the externals of the Word, of the church, and of worship (see above, n. 10603); and from the signification of "the words that Jehovah wrote upon them," as being the Divine interior things, thus the things which are of the internal sense (see n. 10453, 10461), which are called celestial and spiritual because they appear in heaven before the angels, and in light there. The celestial things there are those which are of love, and the spiritual are those which are of faith from love. From all this it is evident that by the words, "I will write upon the tables the words that were on the former tables which thou brakest," is signified that the interior Divine celestial and spiritual things of the Word, of the church, and of worship are in these externals also. How the case herein is may be seen in the article immediately preceding. [2] As at this day it is quite unknown that there is an internal sense in the Word, or even what the internal sense of the Word is, something further shall be told about it. The ideas of thought of the angels are not natural, as are the ideas of thought of men; but are spiritual. But the quality of their spiritual ideas can with difficulty be comprehended by man except by means of interior thought and reflection upon the first beginnings of his thoughts. That these are devoid of words of speech is known from the fact that they are of such a nature that a man can in a moment comprehend more things than he is able to express by speech within a considerable time. These ideas of thought belong to his spirit. But the ideas of thought which man comprehends, and which fall into words, are natural, and by the learned are called material; whereas the former, or interior ideas, are called spiritual, and by the learned, immaterial. Into these ideas man comes after death when he becomes a spirit, and by means of these ideas he engages in discourse with other spirits. There is a correspondence between these two classes of ideas; and by means of this correspondence the spiritual ideas are turned into natural ones when the man is speaking. This is not known to the man, because he does not reflect upon it, and none are able to reflect upon it except those who think interiorly, that is, who think in their spirit abstractedly from the body. Sensuous men are quite unable to do this. [3] Now as there is a correspondence between spiritual thought and natural thought, and as the angels are in spiritual thought, they consequently perceive spiritually what man perceives naturally, and this in an instant, without any reflection upon the difference. This is chiefly done when a man is reading the Word, or when he is thinking from the Word; for the Word has been so written that there is a correspondence in the whole and in every detail; as for example when a man reads these words of the Lord in Matthew:
After the affliction of those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of man; and then shall all the tribes of the earth wail; and they shall see the Son of man coming in the clouds of heaven with power and glory (Matt. 24:29, 30). [4] The angels perceive these words quite differently from man. By "the sun which shall be darkened" they do not perceive the sun, but love to the Lord; by "the moon" they do not perceive the moon, but faith in the Lord; by "the stars," not stars, but the knowledges of good and truth; by "the Son of man" they perceive the Lord as to Divine truth; by "the tribes of the earth," all the truths of the church; by "the clouds of heaven," the Word in the sense of the letter; and by "power and glory," the Word in the internal sense. When a man is reading these words, the angels come into the understanding of them in a moment by virtue of the correspondence; nor do they know that the man is thinking of the sun, the moon, the stars, the clouds of heaven, and all the other things. The reason is that the angels are in a spiritual idea; and a spiritual idea is of such a character that the things of nature are turned into things of heavenly light, which is Divine truth from the Lord. [5] That the angels so perceive the Word, when a man is reading it, is also because the angels are with men, and dwell in their affections; and because as to his spirit a man is in society with spirits; and as to interior thought, which is spiritual, with the angels of heaven. It is also from this that man has the capability of thinking. These things have been said in order that it may be known what the internal sense of the Word is; or what are the interior things of the Word, of the church, and of worship which are called celestial and spiritual.
Elliott(1983-1999) 10604
10604. 'And I will write on the tablets the words that were on the first tablets which you broke' means the Divine celestial and spiritual realities belonging to the interior level of these three entities, which are present also in those external things. This is clear from the meaning of these 'tablets' as the outward or external things of the Word, the Church, and worship, dealt with above in 10603; and from the meaning of 'the words' which Jehovah wrote on them as Divine things on an interior level, thus those composing the inward or internal sense, dealt with in 10453, 10461, which appear before the angels in heaven, in the light there, and are therefore called celestial and spiritual realities. The celestial realities there are those of love, and the spiritual ones are those of faith springing from love. From all this it is evident that 'I will write on the tablets the words that were on the first tablets which you broke' means that the Divine celestial and spiritual realities belonging to the interior level of the Word, the Church, and worship are present also in those external things. For the nature of all this, see what has been shown in the previous paragraph.
[2] Since at the present day the fact that the Word contains an internal sense, and indeed what the internal sense of the Word is, are completely unknown, a further brief statement must be made regarding it. The ideas constituting angels' thought are not natural, as those constituting men's are; instead they are spiritual. But it is difficult for anyone to grasp what their spiritual ideas are like unless he thinks and reflects on a more internal level about his own thoughts as they are in their first beginnings. They then exist without the words of language, as is recognized from their being of such a nature that a person can grasp in an instant more than can be expressed by an utterance made in any space of time. Ideas such as these composing thought belong to the person's spirit. But the ideas that a person grasps and that pass into words are natural ones, which the learned call material, whereas the former, that is, those existing on a more internal level, are called spiritual, and by the learned immaterial. A person enters into these ideas after death, when he becomes a spirit, and uses them to converse with other spirits. A correspondence exists between these ideas and natural ones, and through that correspondence spiritual ideas are converted into natural ones when the person speaks. The person is not conscious of this because he does not stop to reflect on it, nor are any capable of reflecting on it except those who think on a more internal level, that is, on that of their spirit separately from the body. This is something that people whose minds do not rise above the level of the senses cannot do at all.
[3] Now since a correspondence exists between spiritual thought and natural thought, and since angels' thought is spiritual, that which man perceives on a natural level the angels perceive on a spiritual one; and they do so in an instant without any reflection on the difference. This happens in particular when a person reads the Word or has thoughts inspired by the Word; for the Word has been written in such a way that a correspondence exists in every single part, as when for example a person reads these words of the Lord in Matthew,
After the affliction of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. Then the sign of the Son of Man will appear, and then all the tribes of the earth will mourn; and they will see the Son of Man coming in the clouds of heaven with power and glory. Matt 24:29,30.
[4] The angels understand these words altogether differently from man. By 'the sun' which will be darkened they do not understand the sun but love to the Lord; nor by 'the moon' do they understand the moon but faith in the Lord, nor by 'the stars' the stars but cognitions or knowledge of goodness and truth. By 'the Son of Man' they understand the Lord in respect of Divine Truth, and 'the tribes of the earth' all the truths of the Church; by 'the clouds of heaven' they understand the Word in the literal sense, and 'power and glory' the Word in the internal sense. Angels come, through correspondence, instantaneously into this understanding of these words when a person reads them. Nor do they know that the person's thoughts then are of the sun, moon, stars, clouds of heaven, and all the rest. The reason for this is that angels' ideas are spiritual, and spiritual ideas are such that objects belonging to the natural order are converted into realities seen in heavenly light, which is Divine Truth from the Lord.
[5] A further reason why angels perceive the Word in that kind of way when a person reads it is that angels are present with a person, residing in his affections, while the person as to his spirit lives in association with spirits, and as to his more internal thought, which is spiritual, with the angels of heaven. From this also comes the person's ability to think.
These things have been mentioned in order that people may know what the internal sense of the Word is or what the interior things of the Word, the Church, and worship are, which are called celestial and spiritual realities.
Latin(1748-1756) 10604
10604. `Et scribam super {1}tabulis verba quae fuerunt super tabulis prioribus quas fregisti': quod significet interiora illorum Divina caelestia et spiritualia etiam in illis externis, constat ex significatione harum `tabularum' quod sint externa Verbi, Ecclesiae, et cultus, de qua supra n. 10603, et ex significatione `verborum quae scripsit Jehovah super illis' quod sint Divina interiora, ita quae sunt sensus interni, de qua n. (x)10453, 10461, quae quia in caelo coram angelis apparent, et in luce ibi, {2}vocantur caelestia et spiritualia; caelestia ibi sunt quae amoris, et spiritualia quae fidei ex amore; ex quibus patet quod per `scribam super {3}tabulis verba quae fuerunt super tabulis prioribus quas fregisti' significetur quod interiora Verbi, Ecclesiae, et cultus Divina caelestia et spiritualia sint etiam in his externis; quomodo cum his se habet, ostensum videatur in mox praecedenti articulo. [2] Quia hodie nescitur prorsus quod in Verbo sit sensus internus, immo quid sensus internus Verbi, adhuc paucis de illo dicetur: ideae cogitationis angelorum non sunt naturales quales sunt ideae cogitationis hominum, sed sunt spirituales; {4}verum quales sunt ideae spirituales illorum, aegre potest comprehendi ab homine quam per interiorem cogitationem et reflexionem super initiamenta cogitationum suarum, quae quod sint absque vocibus loquelae, notum est {5}ex eo quod sint tales, ut homo possit momento comprehendere plura quam potest per loquelam intra aliquod tempus exprimere; hae ideae cogitationis sunt ejus spiritus; at ideae cogitationis quas homo comprehendit, et quae cadunt in voces sunt naturales, et ab eruditis vocantur materiales; priores autem seu interiores vocantur spirituales, et ab eruditis immateriales, in has ideas venit homo post mortem, cum fit spiritus, et per has ideas consociat sermonem cum aliis spiritibus; est inter has ideas et inter illas correspondentia, et per correspondentiam vertuntur illae in has seu spirituales in naturales, cum homo loquitur; hoc non scit homo quia non reflectit super id, et reflectere super id non possunt alii quam qui interius {6} cogitant, hoc est, qui in suo spiritu abstracte a corpore; sensuales homines hoc prorsus nequeunt. [3] Nunc quia correspondentia est inter cogitationem spiritualem et naturalem, et quia angeli in cogitatione spirituali sunt, inde angeli in spiritualiter percipiunt id quod homo naturaliter, et hoc momento absque ulla reflexione super differentiam; hoc fit imprimis cum homo legit Verbum aut cum cogitat ex Verbo, nam Verbum ita conscriptum est ut correspondentia sit in omnibus et singulis, ut pro exemplo: cum homo legit haec verba Domini apud Matthaeum, Post afflictionem dierum istorum sol obscurabitur, et luna non dabit lumen suum, et stellae cadent de caelo, et virtutes caelorum commovebuntur; tunc apparebit signum Filii hominis, et tunc plangent omnes tribus terrae; et videbunt Filium hominis venientem in nubibus caeli cum virtute et gloria, xxiv 29, 30;[4] haec verba angeli prorsus aliter appercipiunt quam homo; per `solem qui obscurabitur' non appercipiunt solem sed amorem in Dominum, per `lunam' non appercipiunt lunam sed fidem in Dominum, per `stellas' non stellas sed cognitiones boni et veri, per `Filium hominis' appercipiunt Dominum quoad Divinum Verum, per `tribus terrae' omnia vera Ecclesiae, per `nubes caeli' appercipiunt Verbum in sensu {7}litterae, et per `virtutem et gloriam' Verbum in sensu interno; in hunc intellectum verborum illorum momento veniunt angeli ex correspondentia cum homo legit {8}illa; nec sciunt quod homo {9}cogitat de sole, de luna, de stellis, de nubibus caeli, et de ceteris; (m)causa est quia angeli in idea spirituali sunt, ac idea spiritualis talis est ut illa quae naturae sunt vertantur in res lucis caelestis, quae est Divinum Verum a Domino.(n) {10} Quod angeli ita percipiant Verbum cum homo legit illud, est quoque quia angeli sunt apud homines et habitant in illius affectionibus; et quia homo quoad (x)spiritum suum est in societate cum spiritibus, et quoad interiorem {11} cogitationem, quae est spiritualis, cum angelis caeli; inde etiam est homini facultas cogitandi. Haec dicta sunt ut sciatur quid sensus internus Verbi seu quid interiora Verbi, Ecclesiae, et cultus, quae vocantur caelestia et spiritualia. @1 tabulas altered to tabulis$ @2 sunt$ @3 tabulas$ @4 sed$ @5 ,et$ @6 i in se$ @7 externo$ @8 haec verba$ @9 cogitet$ @10 i hic est sensus internus Verbi, qui spiritualis:$ @11 i suam$