4882.“走了”表生活。这从“走了”的含义清楚可知，“走了”是指生活（3335，3690节）。“走了”在内义上是指生活，这种含义的确看似离人所拥有的思维观念极其遥远，或与这些观念无关。其原因在于，人居于空间和时间当中，由此形成自己的思维观念，如他对离去（go，或走了）、前行、出发、寄居、旅行、挪移的观念。由于这些行为既存在于空间中，也存在于时间中，因而时空已经嵌入到对它们的观念中，所以人很难理解它们表示的是生活状态。但当他对这些行为的观念除去或脱离时空元素时，所表示的属灵事物就会跃然而出。因为在灵界或天堂，空间或时间丝毫不进入观念，取而代之的是生活状态的各个方面（1274，1382，2625，2788，2837，3356，3404，3827，4814节）。事实上，在灵人和天使看来，他们也四处走动，从一个地方去往另一个地方，正如在世人看来那样。然而，产生这种表象的，却是生活状态的变化。在他们，正如在世人看来，这表象就是，他们凭自己活着，而事实上，他们并非凭自己活着，而是凭主的神性，就是生命的全部之源头。在天使当中，这些表象被称为真实，因为它们看上去实实在在存在。
我有时与灵人谈论这些表象，那些未处于良善，因而未处于真理的人不愿听到说，他们凭自己活着是一种表象，因为他们愿意凭自己活着。但除了通过活生生的经历向他们说明，他们并非凭自己活着，从一个地方到另一个地方的进展是生活状态的变化和进展外，我还告诉他们，对他们来说，他们只是知道他们凭自己活着，并且如果他们不凭自己活着，他们的生命就不再是生命，就足够了。然而，他们最好知道实际情况是什么样；因为在这种情况下，他们就会拥有真理；他们若拥有真理，也就居于天堂之光，而天堂之光是从主的神性所流出的真理本身。此外，若真理以这种方式存在于他们当中，他们就不会声称良善是他们自己的，也不会使邪恶粘附于他们。天使不仅通过知道，还通过觉知拥有这种真理。
在灵界，时间和空间是生命或生活的状态，生命的全部皆来自主，这一点从以下经历可以看出来。每个灵人和天使都在右边看到良善，在左边看到邪恶；无论他转向哪个方向，都是如此。如果他向东看，良善与邪恶在他面前就如此显现，如果他向西、向南，或向北看，也是如此显现。每个灵人或天使都是这种情形，以致如果有两个人在看，一个向东看，另一个向西看，在这二者看来，良善仍出现在右边，邪恶出现在左边。对那些远离所看到的灵人来说，即使这些人在他们后面，表象也一样。由此可清楚推断出，生命的全部来源于主，或说主就在每个人的生命里面；因为在灵界，主看似太阳，善人或绵羊在祂右边，而恶人或山羊在祂左边。因此，每个灵或天使都是这种情况，因为如前所述，主是生命的全部。这一点在人看来必像一个悖论，因为只要在世上，他就拥有从世俗事物，因而从空间和时间所形成的观念。但如前所述，在灵界，没有任何观念是从空间和时间形成的，都是从属于情感和由情感所流出的思维的状态形成的。正因如此，在圣言中，空间和时空表示状态。
Potts(1905-1910) 4882
4882. And went. That this signifies life, is evident from the signification of "going," as being to live (n. 3335, 3690). That in the internal sense "to go" is to live does indeed appear rather remote or abstracted from the ideas of thought in which man is, and this because man is in space and in time, and has formed the ideas of his thought therefrom, as for instance his idea of going, advancing, journeying, traveling, and moving. As these actions exist in space, and also in time, and as space and time are therefore inwoven in his ideas concerning them, it is difficult for man to apprehend that states of life are signified by them. But when the idea from space and time concerning them is separated or put off, there results the spiritual thing which is signified. For in the spiritual world or in heaven nothing of space or time enters the ideas, but instead what belongs to the state of life (n. 1274, 1382, 2625, 2788, 2837, 3356, 3404, 3827, 4814). It does indeed appear to spirits and angels that they advance and move from place to place, just as it appears to men; but still it is changes of the state of life that produce this appearance; just as it appears to them, as well as to men, that they live from themselves, when yet they do not live from themselves, but from the Divine of the Lord from whom is the all of life. These appearances with the angels are called real, because they appear as if they really were. [2] I have sometimes spoken with spirits about these appearances; and those who are not in good, and consequently not in truth, are unwilling to hear that it is an appearance that they live of themselves, for they wish to live of themselves. But besides their being shown by living experience that they do not live of themselves, and that progressions from place to place are changes and progressions of the state of life, they were also told that they might be satisfied in not knowing but that they have life from themselves, as they could have no more even if the life in them were really from themselves; but that still it is better to know how the case really is, because then they are in the truth, and if in the truth, they are also in the light of heaven, for the light of heaven is the truth itself which is from the Divine of the Lord; and thus they would neither claim good for themselves, nor would evil adhere to them. The angels are in this truth, not only by knowledge, but also by perception. [3] That times and spaces in the spiritual world are states of life, and that the all of life is from the Lord, may be seen from the following experience. Every spirit and angel sees the good at the right, and the evil at the left, and this to whatever quarter he turns; the good and the evil so appear to him if he looks toward the east, and so if he looks to the west, or to the south, or the north. This is true of every spirit and angel; so that if two were looking, one toward the east, and the other toward the west, still to both the good would appear on the right, and the evil on the left. The appearance is the same to those who are remote from the spirits who are seen, even though these should be behind them. From this it may be clearly inferred that the all of life is from the Lord, or that the Lord is in the life of everyone; for the Lord appears there as the sun, and on His right are the good, or the sheep, and on his left are the evil, or the goats. Hence it is similar with everyone, because as already said the Lord is the all of life. This cannot but seem a paradox to man, because so long as he is in the world he has ideas from worldly things, and consequently from space and time; whereas in the spiritual world, as said above, the ideas are not from space and time, but from the state of the affections and of the derivative thoughts. From this also it is that spaces and times in the Word signify states.
Elliott(1983-1999) 4882
4882. 'And went' means life. This is clear from the meaning of 'going' as living, dealt with in 3335, 3690. This meaning of 'going' in the internal sense as living does indeed seem quite remote from or unrelated to ideas man has which constitute his thought. The reason for this is that man dwells within space and time, and with these has formed the ideas comprising his thought, such as the idea of going, advancing, setting out, sojourning, or moving on. Now because these actions occur within both space and time, and as a consequence space and time have become embedded in ideas of those actions, man therefore finds it difficult to grasp that states of life are meant. But when his idea of those actions is relieved or divested of spatial and temporal elements the spiritual reality that is meant leaps out. For in the spiritual world or heaven nothing at all spatial or temporal enters the ideas they have, but instead aspects of a state of life, 1274, 1382, 2625, 2788, 2837, 3356, 3404, 3827, 4814. It does indeed appear to spirits and angels that they too move about, going from one place to another, and indeed exactly in the same way as it appears so to men. All the same, it is the changes taking place in their state of life that are responsible for this appearance. To them also, no less than to men, the appearance is that they live self-dependently, when in fact they do not live self- dependently but are dependent on the Lord's Divine, the source of every spark of life Among angels these appearances are called real ones, because they seem in all reality to exist.
[2] I have on occasions spoken to spirits about these appearances, but those who are not governed by good, nor consequently by truth, do not wish to listen when told it is but an appearance that they live self-dependently; for their wish is to live self-dependently. But in addition to showing them from actual experience that they do not lead self-dependent lives and that every advance made from one place to another is a change to, and an advance made in, their state of life, I have also told them that for them it may be sufficient for them to know no other than that they live self-dependently, and that their life would be life no more if they did not live self-dependency. It would nevertheless be better for them to know what the situation really is, for in that case they would have the truth; and if they have the truth they also dwell in the light of heaven, since the light of heaven is the truth itself which flows from the Lord's Divine. Furthermore, if the truth existed with them in this way they would not claim that good was their own, nor would evil cling to them. Angels possessing that truth do not merely know it; they also have a perception of it.
[3] Intervals of time and space in the spiritual world are states of life, and every spark of life has its origin in the Lord, as the following experience may show. Each spirit and angel sees on his right those who are good and on his left those who are evil; this is so in whatever direction he turns himself. If he turns and looks eastwards he sees the good to the right and the evil to the left. The same happens if he turns and looks to the west, and likewise to the south or the north. This is the case with every spirit or angel, so that if there were two, and one of these turned and looked to the east and the other did so to the west, each would still see the good on his right and the evil on his left. Those far removed from, even behind the backs of, those who behold them are seen in those unchanging positions. From these considerations one may deduce clearly that every spark of life has its origin in the Lord, that is, that the Lord is within the life of everyone; for in the spiritual world the Lord is seen as the Sun, the good or sheep being on His right, and the evil or goats on His left. The same is therefore the case with each spirit or angel, for the reason, as stated, that the Lord exists in every spark of life. This is bound to look like a paradox to man, for as long as he is in the world man has ideas that are formed from worldly things, and therefore from what is spatial and temporal. But as stated above, in the spiritual world no ideas are formed from what is spatial and temporal but from the state belonging to affections and the thoughts flowing from these. It is for this reason also that the intervals of space and time in the Word mean states.
Latin(1748-1756) 4882
4882. `Et ivit': quod significet vitam, constat ex significatione `ire' quod sit vivere, de qua n. 3335, 3690. Quod `ire' in sensu interno sit vivere, apparet quidem remotius seu abstractius a cogitationis ideis in quibus est homo, et hoc ex causa quia homo in spatio et in tempore est, et ab illis formaverat cogitationis suae ideas, sicut ideam de ire, progredi, proficisci, peregrinari, moveri; haec quia in spatio existunt et quoque in tempore, et inde spatium et tempus ideis de illis injuncta sunt, ideo homo aegre capere potest quod per illa significentur status vitae; at cum idea de illis sejungitur seu exuitur tunc resultat spirituale quod significatur; nam in mundo spirituali seu in caelo non aliquid spatii et temporis intrat ideas, sed loco (c)illorum quae sunt status vitae, n. 1274, 1382, 2625, 2788, 2837, 3356, 3404 3827, 4814; apparet quidem spiritibus et angelis quod etiam progrediantur et moveantur a loco in locum, et quidem prorsus sicut apparet hominibus, sed usque sunt mutationes status vitae quae apparentiam illam producunt; sicut {1} apparet illis aeque ac hominibus quod vivant a se, cum tamen non vivunt a se sed a Divino Domini a Quo omne vitae; hae apparentiae cum apud angelos, vocantur 2 reales, quia apparent sicut realiter sint; quandoque cum spiritibus de his apparentiis locutus sum, et qui non in bono sunt, proinde nec in vero, non volunt audire quod apparentia sit quod vivant a se, volunt enim {2}ut vivant (c)a se, sed praeter quod illis per vivam experientiam ostensum sit quod non a se vivant, et {3}quod progressiones a loco in locum sint mutationes et progressiones status vitae, {4}etiam dictum est quod satis illis esse possit quod non aliter sciant quam quod vita illis sit ex se, et quod non plus habere possent si foret illa in illis ex se; at quod usque praestet scire quomodo se res habet, quia tunc in vero sunt, et si in vero etiam in luce caeli sunt, nam lux caeli est ipsum verum quod a Divino {5}Domini; ita quoque nec {6}vindicarent sibi bonum; malum etiam sic nec adhaereret illis; angeli in illo vero sunt non solum scientia sed etiam perceptione. (s){7}Quod tempora et spatia in mundo spirituali sint status vitae, et 3 quod omne vitae sit a Domino, constare potest ab hac experientia:unusquisque spiritus et angelus ad dextram {8} videt bonos, et ad sinistram malos, et hoc ad {9}quamcumvis plagam se vertit; si versus orientem spectat, apparent ei ita boni et mali, similiter si ad occidentem, et quoque si ad meridiem vel ad septentrionem; ita apud {10}unumquemque spiritum {11}seu angelum; ut si bini essent, (c)et unus eorum spectaret versus orientem et alter versus occidentem, usque {12}utrisque apparent boni a dextris et mali a sinistris; similiter apparet illis qui (t)sunt remoti ab illis qui videntur, etiamsi forent a tergo {13}horum; inde manifeste concludi potest quod omne vitae sit a Domino, seu quod Dominus sit in cujusvis vita, nam Dominus ibi ut sol apparet, et ab Ipsius dextris sunt boni seu oves, et ab Ipsius sinistris sunt mali seu hirci;
inde simile est apud unumquemvis, ex causa ut dictum, quia Dominus est omne vitae; hoc non potest aliter quam ut paradoxon apparere homini, quia homo quamdiu in mundo est, ideas ex mundanis habet, consequenter ex {14}spatio et tempore; at in mundo spirituali, ut dictum supra, non sunt ideae ex spatio et {15} tempore, sed ex statu affectionum et inde cogitationum; ex eo etiam est quod spatia et tempora in Verbo significent status.(s) @1 i etiam$ @2 quod$ @3 i quodque, possibly intended quoquo$ @4 sed illis$ @5 seu Domino$ @6 vindicant$ @7 At head of separate sheet is a deleted heading, as follows:Quod omne vitae Domino ostensum per quod situs omnium similis sit, utcunque vertit se spiritus$ @8 i suam$ @9 quamcunque$ @10 unumquemvis$ @11 et$ @12 utrique$ @13 illorum$ @14 spatiis$ @15 i ex$