3739.“也必作神的殿”表主存在于次序最终层级中的国度，高层事物住在此国度如住在自己的家中。这也可从前面所述（3720节有同样的话，3721节）清楚看出来。关于高层事物住在次序的最终层级如住在自己的家中，情况是这样：主设立的次序是，高层事物流入低层事物，并在那里呈现出自己的总体形像。因此，这些高层事物以某种总体形式一起呈现在那里，从而处在次序始于至高者，就是主的次序中。正因如此，最接近主的形像就是至内在的天堂，也就是纯真与平安的天堂，那里居住者都是属天的。该天堂因最接近主，故被称为祂的“样式”。第二层天堂，也就是说，在下面处于低层的天堂是主的“形像”，因为高层天堂中的事物以某种总体形式全都一起呈现在这第二层天堂中。最末层的天堂在第二层天堂之下，与第二层天堂的关系也是这样，因为紧邻的高层天堂的细节和个体流入这层天堂，并在那里以一种对应的总体形式呈现自身。
人的情况也一样，因为他以这样的方式被造并形成：他类似于这三层天堂，是这三层天堂的一个形像。在人里面，至内在之物以同样的方式流入低层事物，而低层事物又以同样的方式流入最低层或最末层的事物。属世和肉体层就是由在低层事物并最终在最末层事物里面的高层事物的这种流注和汇集构成的。最末或终级事物以这种方式与那首先的有一个联结，若没有这种联结，在次序上最末层的事物将无法持续存在片刻。由此明显可知高层事物住在次序的最终层级如住在自己的家中是什么意思。无论你说高层和低层事物，还是说内层和外层事物，意思都一样。因为在人看来，内层事物如同高层事物；这就是为何人将天堂置于高处，而事实上，天堂是某种内在事物。
Potts(1905-1910) 3739
3739. Shall be God's house. That this signifies the Lord's kingdom in the ultimate of order, in which higher things are as in their house, is evident also from what was said above (n. 3720), where the same words occur, and further from what was said in n. 3721. As regards higher things being in the ultimate of order as in their house, the case is this: Such an order has been instituted by the Lord that higher things inflow into lower ones, and therein present an image of themselves in general, and consequently are together therein in a certain general form, and thus are in order from the Highest, that is, from the Lord; from this it is that the proximate image of the Lord is the inmost heaven, which is the heaven of innocence and peace, where those who are celestial dwell; which heaven, because nearest to the Lord, is called His "likeness." The next heaven, namely, that which succeeds and is in a lower degree, is an "image" of the Lord, because in this heaven, as in something general, there are simultaneously presented the things which are in the higher heaven. The ultimate heaven, which succeeds this again, is similarly circumstanced, for the particulars and singulars of the heaven next higher inflow into this heaven, and are therein presented in general, and in a correspondent form. [2] The case is similar with man, for he has been created and formed to be an image of the three heavens. In man that which is inmost inflows in like manner into that which is lower; and this in like manner into that which is lowest or last. The natural and corporeal consists of such an influx and concourse into those things which are beneath, and finally into those which are last. In this way there is a connection of the last or ultimate things with the first, without which connection that which is last in order would not subsist a single moment. Thus it is manifest what is meant by higher things being in the ultimate of order as in their house. Whether we speak of things higher and lower, or interior and exterior, it is the same; for to man's view things interior appear as higher; and for this reason man places heaven on high, when yet it is in what is internal.
Elliott(1983-1999) 3739
3739. 'Will be God's house' means the Lord's kingdom as it exists in the ultimate degree of order where higher things are accommodated as in their own house. This too is clear from what has been stated above in 3720, where also the same words occur, and in addition from what has been stated in 3721. The implications of this - that higher things are accommodated in the ultimate degree of order as in their own house - are as follows: The Lord has so ordered things that higher ones flow into lower ones, where they present a general image of themselves. Those higher things are therefore present all together within a certain form that is a general one, and so exist there in an order that begins from what is Highest, that is, from the Lord. Consequently the closest image of the Lord is the inmost heaven, which is the heaven of innocence and peace where those who are celestial dwell. Being closest to the Lord, this heaven is called His likeness. The second heaven, that is to say, the one that comes below, and exists in a lower degree, is the Lord's image, for the things that exist in the higher heaven present themselves all together, in some general form, in that second heaven. And the last heaven, which in turn comes below the second, stands in a similar relationship to it, for the particular and the specific entities of the heaven directly above it flow into that heaven and there present themselves in a general form that corresponds to what is above it.
[2] A similar situation exists with man, in that he has been created and formed in such a way that he resembles the three heavens. That which is inmost in him flows in a similar way into that which is lower, and this in a similar way flows into what is lowest or last. The natural and bodily degree is established by such an influx and coming together of higher things within lower ones, and at length within those that are last ones. In this way the latter are linked to Him who is First, and but for this link with Him that which is last in order could not continue to exist for one single moment. This shows what is meant by the statement that higher things are accommodated in the ultimate degree of order as in their own house. Whether you speak of higher and lower or of interior and exterior things it amounts to the same, since by man interior things are seen as those that are higher; and this is why he places heaven on high when in fact it is something internal.
Latin(1748-1756) 3739
3739. `Erit domus Dei': quod significet regnum Domini in ultimo ordinis, in quo superiora ut in sua domo, constat quoque ab illis quae supra n. 3720 dicta sunt, ubi etiam eadem verba, et praeterea ab illis quae n. 3721; cum hoc quod superiora in ultimo ordinis sint ut in sua domo, ita se habet: ordo talis a Domino institutus est ut superiora influant in inferiora, (c)ac ibi sistant sui imaginem in communi, proinde quod ibi sint simul in quadam forma communi, (c)ac ita ordine a Supremo, hoc est, a Domino; inde est quod proxima imago Domini sit caelum intimum quod caelum innocentiae et pacis est, ubi caelestes; hoc caelum, quia proximum {1}Domino, vocatur {2}Ipsius similitudo: caelum alterum, quod nempe succedit, ac in inferiore gradu est, est imago Domini, quia in illo caelo simul ut in quodam communi sistuntur illa quae in superiore caelo; caelum ultimum, quod huic iterum succedit, similiter se habet ad illud, nam particularia et singularia proxime superioris caeli influunt in id caelum, et ibi sistuntur {3}in communi, in forma correspondente. [2] Similiter se habet apud hominem; is enim ad effigiem trium caelorum creatus et formatus est; quod intimum est apud illum, influit similiter in id quod inferius est, et hoc similiter in id quod infimum seu ultimum: ex tali influxu et concursu in illis quae infra sunt, et tandem in illis quae ultima, consistit naturale et corporeum: inde est nexus ultimorum cum Primo, absque quo nexu quod ultimum est in ordine, ne quidem minimo momento subsisteret. Inde patet quid intelligitur per hoc quod superiora in ultimo ordinis sint ut in sua domo. Sive dicas superiora et inferiora, sive interiora et exteriora, perinde est, nam coram homine apparent interiora ut superiora, et ideo ponit homo caelum in alto, cum tamen est in interno. @1 i est$ @2 ejus$ @3 ut communia, ita perplura ut unum$