6338.“你们要聚集”表它们要将自己排列得井然有序。这从“聚集”的含义清楚可知，“聚集”是指排列得井然有序。“聚集”在灵义上没有其它含义，因为真理和良善若不被排列得井然有序，就无法聚集。事实上，从主发出的普遍流注使这一切发生，因为它涵盖了所有具体事物，包括最细微的事物。所有这些合起来构成那将天上的一切事物排列得井然有序的普遍流注。当普遍流注如此行时，表面上看，好像是良善和真理将自己排列得井然有序，仿佛它们自动进入这种秩序。这就是整个天堂的情形；天堂就处于秩序的状态，并不断被主所发出的普遍流注保持在这种状态中。总体上的天堂社群也是这种情形；具体的天堂社群同样是这种情形。因为一旦天使或灵人聚集起来，他们立刻被排列，好像自动进入一种秩序的状态，就这样构成一个天堂社群，也就是一个天堂的形像。若非从主发出的普遍流注涵盖所有人最细微的事物，并且所有这些事物处于一个最完美的秩序，这种事永远不会发生。如果只有某种与具体事物无关的普遍流注来自神，如大多数人所以为的那样，世人、灵人或天使自己掌控这些具体事物，那么一切事物都会处于混乱的状态，而非秩序的状态；也不会有任何天堂或地狱，甚至任何自然界。
这一点可通过人身上所存在的许多事来说明。例如，若非人的思维既普遍，同时又具体地通过他的爱之情感而被排列得井然有序，那么这些思维永远不可能以一种理性和分析的方式流入。他的行为同样如此。又如，若非灵魂既普遍又具体地流入身体内脏，身体就不会有秩序或规律可言；但当灵魂既具体，因而又普遍地流入时，一切事物似乎自动被排列地井然有序。说这些事，是为了叫人们知道当如何理解真理和良善将自己排列得井然有序这句话的意思。
Potts(1905-1910) 6338
6338. Assemble yourselves. That this signifies that they should set themselves in order, is evident from the signification of "assembling," as being to be set in order, for in the spiritual sense "to be assembled" has no other meaning, because truths and goods cannot be assembled unless they are also set in order. For the universal influx which proceeds from the Lord effects this, because it contains within it all the singulars down to the veriest ones; and it is all these taken together which are the universal influx that reduces into order all things in the heavens. When the universal influx is doing this, it appears as if the very goods and truths set themselves in order, and as if they flow into order of their own accord. This is the case with the universal heaven, which is in order, and is continually kept in order by the universal influx from the Lord. It is also the case with the societies in heaven in general, and likewise with the societies in particular; for as soon as angels or spirits assemble, they are forthwith disposed into order as of themselves, and thus constitute a heavenly society, which is an image of heaven. This would never take place unless the universal influx which proceeds from the Lord contained within it the veriest singulars of all, and unless all these were in the most perfect order. If there were any universal influx from God without singulars, as many suppose, and a man, spirit, or angel were to direct himself in singulars, instead of order there would be confusion of all things; neither would there be a heaven, a hell, the human race, or even nature. This may be illustrated by many things with man, as that unless his thoughts were ordered universally and at the same time singularly by the affections of love, it would be impossible for them to flow rationally and analytically. So likewise with the actions: unless the soul in universal and in singular flowed into the viscera of the body, nothing could take place in the body with order and regularity; but when the soul flows in singularly and thus universally, then all things are set in order as of themselves. These things have been said to the intent that it may be known what is meant by truths and goods setting themselves in order.
Elliott(1983-1999) 6338
6338. 'Assemble' means that they should arrange themselves into order. This is clear from the meaning of 'assembling' as becoming arranged into order. 'Assembling' has no other meaning in the spiritual sense, for truths and forms of good cannot assemble without also becoming arranged into order. For the universal influence which emanates from the Lord causes this to happen, because that influence covers all specific things, including the most specific. All these taken together compose the universal influence by which all things in heaven are arranged into order. When that universal influence is at work forms of good and truths appear to arrange themselves into order, as though they moved into such order of their own accord. This is true of heaven taken as a whole; it is in a state of order and is constantly preserved in that state by the universal influence emanating from the Lord. It is also true of the communities of heaven in general, and it is true in addition of the communities there in particular. For as soon as angels or spirits assemble they instantly become arranged, seemingly all by themselves, into a state of order, and in so doing constitute a heavenly community that is an image of heaven. This would never happen if the universal influence emanating from the Lord did not cover the most specific things of all, and if all these were not in an utterly perfect state of order. If, as most people think, only some universal influence unconcerned with things of a specific nature came from God, and man, spirit, or angel controlled those things for himself, then instead of order everything would be in a state of confusion, and there would not be any heaven, or hell, or human race, or indeed any natural world.
[2] This may be illustrated from many things existing with a person. Unless for example his thoughts were arranged into order as a general whole, and at the same time in each specific part by the affections belonging to his love, those thoughts could never flow in a rational and analytical manner. Nor likewise could his actions. Also, unless there were universal and specific influences from the soul into the internal organs of the body, no order or control could be established in the body. But when there are specific influences and thus a universal one, all things are arranged into order seemingly by themselves. These matters have been stated so that people may know how to understand the idea that truths and forms of good should arrange themselves into order.
Latin(1748-1756) 6338
6338. `Congregamini': quod significet ut ipsa se ordinent, constat a significatione `congregari' quod sit ordinari; `congregari' enim in spirituali sensu non aliud est, nam vera et bona non possunt congregari nisi etiam ordinentur; universale enim quod procedit a Domino, hoc facit, {1}quoniam universale illud omnia singularia usque ad singularissima in se continet, haec (t)simul sunt universale quod redigit in ordinem omnia in {2}caelis; cum universale hoc agit, apparet sicut bona et vera ipsa se ordinent et sicut fluant sponte in ordinem; ita se habet cum universo caelo, hoc in ordine est et continue in ordine tenetur ab universali influxu a Domino, ita quoque se habet cum societatibus in communi in {3}caelo, et quoque cum societatibus in particulari ibi; ut primum enim congregantur angeli seu spiritus, ilico disponuntur in ordinem sicut a se, et sic constituunt societatem caelestem quae est caeli imago; quod nusquam fieret nisi universale quod procedit a Domino, omnium singularissima in se contineret, et nisi omnia haec in {4} perfectissimo ordine forent; si {5}universale aliquod absque singularibus influeret a Deo, ut plurimi cogitant, et homo seu spiritus, seu angelus semet in singularibus regeret, tunc loco ordinis foret omnium confusio, nec foret caelum, nec infernum, nec genus humanum, immo nec natura: {6} [2]hoc illustrari potest a multis apud hominem, ut nisi cogitationes ejus ordinarentur universaliter et simul singulariter ab affectionibus que amoris, nusquam {7}potuissent illae rationaliter et analytice fluere; similiter nec actiones; tum nisi anima in universali et singulari influeret in viscera corporis, nihil ordinatum {8}et regulare potuisset existere in corpore, at cum {9} singulariter et sic universaliter, tunc omnia ordinantur sicut (c)a se. Haec dicta sunt ut sciatur quid intelligitur per quod vera et bona seipsa ordinent. @1 nam$ @2 caelo, et quia$ @3 altera vita$ @4 i suo $ @5 modo universale$ @6 i quod redigit omne in ordinem, est universale in quo singularissima$ @7 possent$ @8 aut$ @9 i influit$