135、天使有理解力和意愿，也有脸和身体；还有理解力和意愿的内层，以及脸和身体的内层。理解力和意愿的内层是诸如属其内层情感和思维的那类事物；脸的内层是脑，身体的内层是内脏，其中主要是心和肺。简言之，天使拥有世人所拥有的一切元素；也正是由于这些元素而为人。使他们成为人的，不是脱离这些内在元素的外在形式，而是与它们结合的外在形式，甚至是出于内在元素的外在形式。否则，天使就只是人的外形，没有生命在里面，因为他们内在缺乏任何生命形式。
135. Everything in the deeper reaches of angels' minds and bodies alike is turned toward the Lord as the sun. Angels have discernment and volition, and they have faces and bodies. Further, there are deeper levels of discernment and volition and deeper contents of their faces and bodies. The deeper levels of their discernment and volition are activities of their deeper feeling and thought. The deeper contents of their faces are their brains, and the contents of their bodies are their viscera, headed by heart and lungs. In a word, angels have everything we on earth have. This is what makes them human. An outward form apart from these inner elements would not make them human; only an outward form with its inner elements and even constituted by them would do so. Otherwise they would be only images of people with no life in them because there was no form of life within.
135. All the interior elements of both mind and body in angels are turned to the Lord as the sun. Angels possess an intellect and will, and they have a face and body. They also possess the interior elements of the intellect and will and of the face and body.
The interior elements of the intellect and will are those connected with their interior affection and thought. The interior elements of the face are the brains, and the interior elements of the body are its viscera, of which the primary ones are the heart and lungs.
In short, angels possess each and every component that people have on earth. It is because of them that angels are human. The outward form apart from those inner elements is not what causes angels to be human, but the outward form in conjunction with them, indeed, as a result of them. Angels would otherwise be only semblances of human beings, having no life in them, because they would lack any form of life within.
135. ALL THE INTERIORS OF THE ANGELS, BOTH OF MIND AND BODY ARE TURNED TO THE LORD AS A SUN
Angels have an understanding and a will, and they have a face and a body. They also have the interior things of the understanding and will as well as of the face and body. The interiors of the understanding and the will are the things belonging to their interior affection and thought. The interiors of the face are the brains, while the interiors of the body are the viscera, the chief of which are the heart and lungs. In a word, the angels have all the things in general and particular which men on earth have. It is from these things that angels are men. Outward form apart from these internals does not make them men, but external form together with these, or rather from these [do]. Otherwise they would be merely images of men, in which there is no life, because within there is no form of life.
135. ALL INTERIOR THINGS OF THE ANGELS, BOTH OF MIND AND BODY, ARE TURNED TO THE LORD AS A SUN.
Angels have understanding and will, and they have a face and body. They have also the interior things of the understanding and will, and of the face and body. The interiors of the understanding and will are such as pertain to their interior affection and thought; the interiors of the face are the brains; and the interiors of the body are the viscera, chief among which are the heart and lungs. In a word, angels have each and all things that men on earth have; it is from these things that angels are men. External form, apart from these internal things, does not make them men, but external form together with, yea, from, internals - for otherwise they would be only images of man, in which there would be no life, because inwardly there would be no form of life.
135. QUOD OMNIA INTERIORA TAM MENTIS QUAM CORPORIS ANGELORUM AD DOMINUM UT SOLEM VERSA SINT. Est Angelis intellectus et voluntas, et est facies et corpus; et quoque sunt interiora intellectus et voluntatis, tum faciei et corporis: interiora intellectus et voluntatis, sunt quae interioris eorum affectionis et cogitationis sunt; interiora faciei sunt cerebra; ac interiora corporis sunt viscera, quorum primaria sunt cor et pulmo: verbo, sunt Angelis omnia et singula quae hominibus in terris: ex illis est quod Angeli sint homines; externa forma absque internis illis non facit ut sint homines, sed externa forma una cum illis, imo ex illis; alioquin forent solum imagines hominis, in quibus non vita, quia intus non forma vitae.