8325.“你要将他们领进去”表提升。这从“领进去”的含义清楚可知，当被用来表示提上天堂时，“领进去”是指提升。之所以说“提升”，是因为在灵人的外在视觉看来，天堂在高处；在诸如天堂所拥有的内在视觉看来，天堂在内里。在来世，一切内在事物都以代表的方式显为某种在上之物，一切外在事物则显为在下之物；因此，天堂出现在上面，地狱出现在下面（2148，3084，4599，5146节）。因为真理和良善的状态，以及反面意义上虚假和邪恶的状态在来世通过高处和深处来代表，简言之，通过距离和地方来代表（2625，2837，3356，3387，4321，4882，5605，7381节）。
单从以下经历就能推断出属世人理解属灵事物，因而理解属于天堂的事物是何等困难。属世人能明白天堂里没有空间和时间，取而代之的是状态吗？准确地说，那里存在良善的状态或存在的状态，以取代空间，或说呈现为空间的范围；存在真理的状态或显现的状态，以取代时间，或说呈现为时间段。纯属世人难道不会认为，没有时间和空间的地方存在绝对的虚空和虚无吗？由此明显可知，属世人若下定决心除了他能明白的东西外，什么也不信，就会使自己陷入巨大的错误之中。正如空间和时间是如此，其它许多事也是如此。例如，当属世人通过时间思考神创世前在做什么，也就是说，祂自永恒直到创世都做了什么时，他就不可避免地以一种荒谬的方式思想神，或说陷入关于神的幻想之中。他也无法从这个结中挣脱出来，直到时空的概念被逐出。当天使思考这永恒时，他们从不以时间的观念，而是以状态的观念来思考它。
来世出现了两座雕像，部分是肉的，部分是石头的。它们被摆放在受造宇宙的边缘，在前面的左边。据说它们吞没了那些思想神自永恒直到创世前在做什么的人。这种吞没代表了这样的考虑：既然人不通过时空的观念就不能思考任何东西，那么他就无法在没有帮助的情况下从困难中解脱出来。他只能在神的帮助下，要么通过停止思考这个问题，要么通过逐出时间观念而如此行。
Potts(1905-1910) 8325
8325. Thou shalt bring them in. That this signifies elevation, is evident from the signification of "bringing in," when to heaven, as being elevation. It is said "elevation," because before the outward sight of spirits heaven is on high, and before the inner sight, such as is that of the angels, heaven is within; for everything internal in the other life is presented representatively as above, and everything external as beneath, consequently heaven appears above, and hell beneath (n. 2148, 3084, 4599, 5146); for it is states of truth and of good, and in the opposite sense, states of falsity and of evil, which are represented in the other life by means of heights and depths; in a word, which are represented by means of distances and places (n. 2625, 2837, 3356, 3387, 4321, 4882, 5605, 7381). [2] From this experience alone it can be concluded with what difficulty the natural man apprehends spiritual things, consequently those things which are of heaven. What natural man can comprehend that there are no spaces and times in heaven; but instead thereof states; namely, states of good, or states of being, instead of spaces; and states of truth, or states of coming-forth, instead of times? Will not the merely natural man believe that there is absolute emptiness and nothingness where there are no time and space? From this it is evident that if the natural man concludes in himself that nothing is to be believed except what he apprehends, he then casts himself into enormous errors. As the case is with spaces and times, so also it is with many other things; as for example, the natural man must needs fall into phantasy about the Divine, when he thinks from time about what the Divine was doing before the creation of the world, that is, what It had done from eternity till then; nor can he be extricated from this knot until the ideas of time and of space are removed. When the angels think about this eternity, they never think about it from time, but from state. [3] In the other life there appear two statues, partly of flesh and partly of stone, placed at the boundary of the created universe, in front toward the left; and it is said of them that they swallow those who think about what the Divine was doing from eternity until It created the world. This swallowing represents that as the man cannot think except from space and time, he cannot from himself extricate himself therefrom; but he can do so from the Divine, which is effected either by the dispersal of this thought, or by the removal of the ideas of time.
Elliott(1983-1999) 8325
8325. 'You will bring them in' means raising up. This is clear from the meaning of 'bringing in', when used to denote taking to heaven, as raising up. The words 'raising up' are used because heaven beheld by outward sight that spirits possess is on high; and when beheld by inward sight such as angels possess heaven occupies an inward position. Everything inward in the next life manifests itself in a representative fashion as something above, and everything outward as something below; consequently heaven appears up above and hell down below, 2148, 3084, 4599, 5146. For states of truth and good, and in the contrary sense states of falsity and evil, are what positions high up and those deep down, in short, distances and places, represent in the next life, see 2625, 2837, 3356, 3387, 4321, 4882, 5605, 7381.
[2] The following experience alone enables one to infer how difficult it is for a natural man to apprehend spiritual things, consequently things that belong to heaven. Can anyone like him see that space and time do not exist in heaven, but states instead? Or to be more precise, that states of good or states of being (esse) exist there, presenting themselves as extents of space, and states of truth or states of coming-into-being (existere), presenting themselves as periods of time? Will not a merely natural man suppose that where time and space do not exist there is complete emptiness and nothingness? From this it is evident that if a natural man makes up his mind to believe nothing apart from what he can apprehend he lays himself open to grossly mistaken ideas. And as it is with space and time, so it is also with many other matters. For example, a natural man inevitably falls into a nonsensical way of thinking about God when with notions involving the passage of time he contemplates what God was doing before the creation of the world, that is, what He was engaged in from eternity up to then. Nor can he be extricated from that tangled knot until notions of time and space are banished. When angels contemplate that eternity they never do so with notions of time but with ideas of state.
[3] In the next life two statues appear, partly of flesh and partly of stone. They are stationed on the edge of the created universe, in front over to the left. They are said to swallow up those who contemplate what God was doing from eternity before He created the world. The swallowing up represents the consideration that since a person cannot contemplate anything without notions involving space and time he cannot extricate himself from the difficulty unaided. He does so only with the aid of God, either by ceasing to contemplate the matter or by banishing notions involving time.
Latin(1748-1756) 8325
8325. `Introduces illos': quod significet elevationem, constat ex significatione `introducere,' cum ad caelum, quod sit elevatio; elevatio dicitur quia caelum coram visu spirituum externo est in alto, {1}ac coram visu interno, qualis est angelorum, est caelum in interno; omne enim internum in altera vita sistitur repraesentative sicut supra, (c)et externum sicut infra, inde caelum apparet supra et infernum infra, n. 2148, 3084, 4599, 5146; sunt enim status veri et boni, et in opposito sensu status falsi et mali, qui per altitudines et profunditates, verbo, qui per distantias et loca in altera vita repraesentantur, videatur n. 2625, 2837, 3356, 3387, 4321, 4882, (x)5605, 7381. 2 Solum ex hac experientia concludi potest quam aegre possit naturalis homo capere spiritualia, consequenter illa quae caeli sunt; quis illorum potest comprehendere quod spatia et tempora non dentur in caelo, sed pro illis status, nempe status boni seu status esse per spatia, (c)ac status veri seu status existere per tempora? Mere naturalis homo annon credet quod prorsus inane {2}ac nihil sit ubi non tempus ac spatium? Inde patet, {3} si naturalis homo apud se concludit quod nihil credendum sit nisi quod capit, quod tunc in enormes errores {4}se conjiciat; sicut se habet cum spatiis et temporibus, ita etiam {5}se habet in multis aliis; (d)sicut pro exemplo: naturalis homo {6}non potest non in phantasticum de Divino labi cum cogitat ex tempore quid Divinum fecerat ante creationem mundi, hoc est, quid egerat ab aeterno eousque; nec potest extricari e nodo isto priusquam ideae temporis et spatii removentur; angeli {7} cum de aeterno hoc cogitant, nusquam de illo cogitant ex tempore sed ex statu. 3 In altera vita apparent {8}binae statuae partim carneae, et partim lapideae, locatae in termino universi creati, anterius versus sinistrum; dicitur de illis quod deglutiant illos qui cogitant de Divino quid ab aeterno fecerat antequam {9}creavit mundum; deglutitio repraesentat quod homo, quia non cogitare potest nisi ex spatio et tempore, non possit se inde extricare ex se sed (c)ex Divino, quod fit vel per cogitationis illius dissipationem vel per remotionem idearum {10}temporis. @1 at quoad visum internum$ @2 et prorsus$ @3 i quod$ @4 labatur$ @5 cum rebus aliis habet$ @6 nusquam potest intelligere quid Divinum fecerat ante creationem mundi et quid tunc egerat ab aeterno$ @7 i enim$ @8 bina animalia ferocia, partim carnea, et partim lapidea, locata$ @9 creaverat$ @10 ex tempore$