6987.“谁造人的口呢”表话语。这从“口”的含义清楚可知，“口”是指声音，如前所述（6985节）；它因表示声音，故也表示话语。至于“口”具体表示什么，这只有通过对应关系才能看出来。口与唇对应于属于思维的内在言语；人的思维既可以是主动的，也可以是被动的；当人在说话时，他就有主动的思维，这种思维可称作发声思维；但当人不说话时，他的思维是被动的；凡进行反思的人都能清楚看出这二者之间的区别。“人的口”表示主动或发声的思维，因而表示话语。
关于“口”所表示的主动思维，要知道，这种思维也是以自己的方式来呈现的一种言语形式，它通过这种言语活动激活与它相对应的身体器官。言语表达或所说的话看似存在于思维中，但这是一个幻觉；只有体现在言语中的意愿才存在于思维中。人对这种意义的性质几乎没有任何概念，因为这是他的灵所拥有的言语，这种言语是来世的灵人所使用的那种普遍言语。当这种言语流入相对应的身体器官时，它就产生了由词句构成的言语，这种言语与产生它的思维截然不同。这种截然不同从以下事实很明显地看出来：人能在一分钟之内想出他要花大量时间才能说出或写出的东西。如果这种思维是由诸如构成口中言语的那类词句构成，情况就不同了。正是由于思维中所固有的言语和口中所说的言语之间的这种对应关系，当人死后来到灵人中间时，他就会知道如何用普遍的语言说话，从而与灵人交谈，无论他们在世时说的是哪种语言；由于这个优势，当与他们交谈时，他几乎没有意识到他正在以不同于在世时的方式进行交谈。然而，构成他们言语的词句并不是人在肉身中时所用的那种词句，而是构成他思维的观念，并且一个观念包含大量细节在里面。因此，灵人能在一瞬间说出一个人在半小时内都难以表达出来的东西，而且这个观念里面还有许多无法用身体言语来表达的东西。
然而，天上的天使以不同于灵人的方式说话。因为天上的天使拥有由理性概念构成的言语，这些理性概念被哲学家们称为非物质观念；而灵人拥有由心理图像或想象的观念构成的言语，这些心理图像或想象的观念被哲学家们称为物质观念。因此，天使的一个思维观念除了包含灵人们根本无法表达的许多事物外，还包含他们甚至无法以其多个系列的观念来充分描述的大量事物。不过，当一个灵人变成一位天使时，他就会使用天使的言语，就像人死后变成灵人时会使用灵人的言语一样，原因是相似的。由此可见何为主动思维，即：它是人的灵所拥有的言语。
Potts(1905-1910) 6987
6987. Who maketh man's mouth? That this signifies utterance, is evident from the signification of "mouth," as being the voice (of which above, n. 6985); and as it denotes the voice, it denotes utterance. What the "mouth" specifically signifies cannot be seen except from correspondence. The mouth together with the lips corresponds to the interior speech which is of the thought. The thought of man is active and passive; man has active thought when he speaks, and this may be called speaking thought; but his thought is passive when he does not speak; and the difference between the two can be seen by him who reflects. By the "mouth" of man is thus signified active or speaking thought, thus utterance. [2] As regards active thought, which is signified by the "mouth," be it known that this thought also is speaking thought in its own way, and that by the activity of this speech it excites the organs of the body corresponding thereto. It appears as if the words of the speech were in the thought, but this is a fallacy; it is only the sense of the speech which is there, the nature of which man can scarcely know, for it is the speech of his spirit, which speech is universal speech, such as is the speech of spirits in the other life. When this speech flows into the correspondent organs of the body, it presents the speech of words, which is vastly different from the thought that produces it, as is very evident from the fact that a man can think in one minute what takes him a long space of time to speak or write; and this would not be the case if this thought were composed of words, as is the speech of the mouth. It is from the correspondence of the speech of the thought and the speech of the mouth, that when a man comes after death among spirits, he knows how to speak in the universal language, thus with spirits, no matter what had been their language in the world; and that he then scarcely knows otherwise than that he speaks there as in the world, when yet the words of their speech are not words such as man uses in the body, but are the ideas which had been of his thought, one idea containing very many things. For this reason spirits can utter in a moment what a man can scarcely utter in half an hour, and even then there are many things within the same idea which cannot possibly be expressed by bodily speech. [3] Yet the angels in heaven speak in a different way from spirits; for the angels who are in heaven have their speech from intellectual ideas, which by the philosophers are called immaterial ideas; whereas spirits have their speech from ideas of the imagination, which are called material ideas; hence in one idea of the thought of the angels there are contained very many things which spirits cannot utter by many series of their ideas, besides many things which they cannot express at all. But when a spirit becomes an angel, he is in angelic speech, just as a man when after death he becomes a spirit, is in the speech of spirits, and for a similar reason. From all this it can be seen what active thought is, namely, that it is the speech of man's spirit.
Elliott(1983-1999) 6987
6987. 'Who makes man's mouth' means utterance. This is clear from the meaning of 'mouth' as voice, dealt with above in 6985; and since it means voice it means utterance. What the specific meaning of 'mouth' is can be recognized only from correspondence. The mouth including the lips corresponds to inward speech that belongs to thought; and a person's thought is active or passive. Active thought is the thought a person engages in when he is speaking and may be called vocal thought; but passive thought is the thought a person engages in when he is not speaking. The nature of the difference between the two becomes clear to anyone who stops to reflect. 'Man's mouth' means active or vocal thought, and so means utterance.
[2] As regards active thought, meant by 'mouth', it should be recognized that such thought is also in its own kind of way a form of speaking, and that through the activity of this speech it activates the physical organs that correspond to it. Verbal expressions are seemingly present in thought, but that is an illusion; solely the meaning embodied in speech is present there. Man can have scarcely any idea of the nature of such meaning, for it is the speech that his spirit possesses, which is a universal kind of speech such as spirits in the next life employ. When this kind of speech passes into corresponding physical organs it gives rise to speech consisting of words, which is exceedingly different from the thought that produces it. That very great difference is plainly evident from the consideration that a person is able to envisage in a minute what will take him a long time to speak or write about. It would be different if that thought consisted of words such as speech in the mouth consists of. By virtue of the correspondence between speech intrinsically within thought and speech uttered by the mouth a person knows how to talk in the universal language as soon as he comes after death among spirits, and so can talk to any spirits, no matter what language they may have spoken in the world; and by the same virtue, as he talks to them there he is scarcely aware that he is not talking the same way he did in the world. Yet the words of which their speech consists are not words such as a person employs when he is in the body. Rather they are the ideas that have composed his thought, and one idea contains very much detail within it. Spirits are therefore able to declare in an instant what man can scarcely express in half an hour; and there is still more contained in the same idea, such as cannot find expression in physical speech.
[3] Yet angels in heaven speak in a different way from spirits. Angels in heaven possess speech consisting of intellectual concepts, which are called immaterial ideas by philosophers, whereas spirits possess speech consisting of mental pictures, which are called material ideas. Consequently one idea belonging to angels' thought contains very much that spirits cannot fully describe even with very many lines of thought, in addition to much that they cannot begin to express. But when a spirit becomes an angel he uses angelic speech, just as a person uses spirits' speech when he becomes a spirit after death, and for a similar reason. From all this one may now see what active thought is - that it is the speech a person's spirit possesses.
Latin(1748-1756) 6987
6987. `Quis ponit os hominis': quod significet enuntiationem, constat ex significatione `oris' quod sit vox, de qua supra n. 6985, et quia est vox, est enuntiatio. Quid `os' in specie significat, non constare potest nisi ex correspondentia; os cum labiis correspondet loquelae interiori, quae est cogitationis; cogitatio hominis est activa et {1} passiva, cogitatio activa est {2} homini cum loquitur, (c)et vocari potest cogitatio loquens; at cogitatio passiva est quae est homini cum non loquitur; qualis differentia sit inter utramque, {3}constare potest ei qui reflectit; per `os hominis' significatur cogitatio activa seu loquens, ita enuntiatio. 2 Quod cogitationem activam, quae significatur per `os,' attinet, sciendum quod illa cogitatio etiam sit suo modo loquens, et quod per loquelae illius activitatem {4}excitet organa corporis ei correspondentia; apparet quasi voces loquelae forent in cogitatione, sed est fallacia; est modo sensus loquelae qui ibi, qui qualis sit, homo vix scire potest, nam est loquela spiritus ejus, quae loquela est loquela universalis, qualis est loquela spirituum in altera vita; haec loquela cum influit in organa correspondentia (d)corporis, sistit loquelam vocum, quae valde differt a cogitatione quae producit; (m)quod {5}valde differat, patet manifeste ex eo quod homo cogitare possit uno minuto quod per temporis spatia eloquitur aut scribit; aliter foret si cogitatio illa foret vocum qualis est {6} loquela oris;(n) ex correspondentia loquelae cogitationis et loquelae {7}oris est quod homo cum post mortem inter spiritus venit, sciat loqui lingua universali, ita cum spiritibus ex quacumque lingua fuerunt in mundo; tum quod tunc vix aliter sciat quam quod loquatur ibi sicut in mundo; cum tamen voces loquelae illorum non sunt voces quales homini in corpore, sed sunt ideae quae cogitationis ejus fuerunt, et uni ideae insunt perplura; quapropter {8}spiritus momento eloqui possunt quae homo vix per semihorium, et usque sunt plura quae eidem ideae insunt quae nusquam loquela corporea exprimi possunt. 3 Sed usque aliter loquuntur angeli qui in caelo quam spiritus; angelis qui in caelo, est loquela ex ideis intellectualibus, quae a philosophis vocantur ideae immateriales; at spiritibus est loquela ex ideis imaginationis, quae vocantur ideae materiales; inde uni ideae cogitationis angelorum insunt perplura quae spiritus non possunt per {9}plures series suarum idearum eloqui, {10}praeter multa quae nusquam possunt exprimere; at cum spiritus fit angelus, in loquela angelica est, sicut homo cum post mortem fit spiritus, in loquela spirituum est, ex simili causa. Ex his constare potest quid cogitatio activa est, quod nempe sit loquela spiritus hominis. @1 i est$ @2 i quae est$ @3 d constare i patere$ @4 excitat$ @5 etiam$ @6 i ipsa$ @7 linguae$ @8 After possunt$ @9 semihorium$ @10 et usque sunt plura$