6605.值得注意的是，正如整个天堂呈现为一个完整的人，故被称为大人，如众多章节末尾所说明的，每个社群以同样的方式呈现为一个人的形像。因为整个天堂的形像流入众社群，使它们像自己一样；不仅流入社群，还流入社群里面的个体人。这就是个体从中获得人形之地，因为一个天使社群中的每个人都是一个最小形式的天堂。其人形的多样性取决于与他们同在的良善与真理的品质或种类。这解释了为何每个灵人和天使都以一个完全符合其思维和情感与周围社群交流的形式而显现。正因如此，灵人和天使越处于良善和真理，他们的人形就越美丽。不过，如果思维和情感的交流不是照天上的秩序传播到周围的社群，那么这形式就在同等程度上缺乏美丽；如果交流是与地狱社群的，那么这形式就是丑陋的，就像魔鬼的形式。那些完全反对良善和真理的人，因反对天堂的形式，也就是人形，故在天堂之光中显为怪物，而不是人。整个地狱，以及那里的每个社群，和这些社群的个体成员也是这种情况；他们的显现也包含多样性，这取决于邪恶反对良善、源于那邪恶的虚假反对真理的程度。
Potts(1905-1910) 6605
6605. It is worthy of note, that as the universal heaven bears relation to a man, who from this is called the Grand Man (as shown at the end of many chapters), so each society in like manner bears relation to a man; for the image of the universal heaven flows into the societies, and causes them to be like it; and not only into the societies, but also into the individuals in the society, whence each individual has a human form; for everyone in an angelic society is a heaven in least form. The varieties of their human form are in accordance with the quality of good and of truth with them. Hence it is that every spirit and angel appears in a form wholly in accordance with the communication of his thoughts and affections with the societies. Hence the more they are in good and truth, so are they in a more beautiful form. But if the communication of the thoughts and affections has been diffused into societies not according to heavenly order, then the form is to the same extent unbeautiful. And if the communication is with infernal societies, then the form is ugly and devilish; and those who are in total opposition to good and truth, being in opposition to the form of heaven (which is the human form), in the light of heaven appear not as men, but as monsters. This is the case with the whole of hell, with the societies therein, and with the individuals in the societies; and this also with variety according to the degree of opposition of evil against good and of the derivative falsity against truth.
Elliott(1983-1999) 6605
6605. It is worthy of note that just as heaven as a whole presents itself as one entire human being, which is therefore called the Grand Man, the subject at the ends of quite a number of chapters, so each community in a similar way presents an image of a human being. For the image of heaven as a whole imprints itself on communities and makes them similar to itself, and not only on communities but also on the individual persons within a community. This is where the individuals get their human form from, for each person in an angelic community is heaven in the smallest form it takes. Variations in their human form are determined by the kind of good and truth with them, which explains why each spirit and angel is seen in a form exactly matching his thoughts and affections that he communicates to communities round about. This being so, the more that spirits and angels are governed by goodness and truth, the more beautiful is their human form. But if the communication of thoughts and affections does not spread into the communities round about in accordance with heavenly order, then the form is to that extent lacking in beauty; and if the communication is with communities in hell, then the form is ugly, like that of the devil. Those who are utterly opposed to what is good and true, because they are opposed to the form heaven takes, which is the human form, are seen in the light of heaven not as human beings but as monsters. This is true of the whole of hell, of each community there, and of the individual members of those communities; and their appearance too involves variations, which are determined by the degree to which evil opposes good, and falsity from that evil opposes truth.
Latin(1748-1756) 6605
6605. Dignum observatu est quod sicut universum caelum refert unum hominem, qui inde Maximus Homo vocatur, de quo ad fines plurium capitum, ita unaquaevis societas similiter referat hominem, nam imago universi caeli influit in societates et facit ut illae similes sint, nec modo in societates sed etiam in singulos in societate; inde forma singulis humana, nam {1}unusquisque in societate angelica {2}est in minima forma caelum; varietates formae humanae (c)eorum se habent secundum quale boni et veri apud illos; inde est quod {3}quisque spiritus et angelus appareat in forma prorsus secundum communicationem ejus cogitationum et affectionum cum societatibus; {4}inde sicut in bono et vero sunt, ita in forma pulchriore humana; at si communicatio cogitationum et affectionum diffusa est in societates non secundum ordinem caelestem, tunc forma in eo gradu impulchra est; si autem communicatio est cum societatibus infernalibus, tunc forma deformis est et diabolica; et qui prorsus in opposito sunt contra bonum et verum, quia in opposito sunt contra formam caeli quae est humana, apparent in luce caeli non {5} sicut homines, sed sicut monstra; ita totum infernum, ita societates ibi, ac ita singuli in societatibus; etiam cum varietate secundum gradum oppositionis mali contra bonum, et inde falsi contra verum. @1 sunguli$ @2 sunt$ @3 unusquisque$ @4 et$ @5 i amplius$