166、一切因时间而存在的事物都是如此，如称为春夏秋冬的一年四季，称为晨午暮夜的一日四时，称为幼青成老的人生四个年龄段，以及其它要么因时间而存在、要么随时间推移而演替的一切。在思考它们时，世人出于时间，但天使出于状态。因此，其中对世人来说是出于时间的一切，对天使来说，就变成状态的观念。春天和早晨变成诸如天使在他们的第一状态时爱和智慧状态的概念；夏天和正午变成诸如他们处在第二状态时爱和智慧状态的观念；秋天和晚上变成诸如当他们处在第三状态时爱和智慧状态的观念；冬天和夜间则变成诸如存在于地狱中的那种状态的观念。这就是为何在圣经中，这些状态具有同样的含义（参看155节）。由此清楚地表明，在世人思维中的属世事物，是如何在与世人同在的天使那里变成属灵的。
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166. 这同样适用于因时间而存在的一切事物, 如一年四季, 即所谓的春, 夏, 秋, 冬; 一日四时, 即早晨, 正午, 晚上, 夜间; 人的四个年龄段, 即幼年期, 青年期, 成年期, 老年期; 以及其它一切要么因时间存在, 要么按时间顺序发展的事物. 人在思想它们时, 都是出于时间思考; 但天使出于状态思考. 因此, 凡它们里面对世人来说出于时间的任何事物, 到了天使那里就变成状态的概念. 春天和早晨变成诸如当天使处于第一状态时, 在他们里面的那种爱与智慧的概念; 夏天和正午变成诸如当他们处于第二状态时, 在他们里面的那种爱与智慧的概念; 秋天和晚上变成诸如当他们处于第三状态时, 在他们里面的那种爱与智慧的概念; 冬天和夜间则变成诸如存在于地狱中的那种状态的概念. 这就是为何在圣言中, 这些时期具有同样的含义(参看155节). 由此可见, 出现在世人思维中的属世概念到了与世人同在的天使那里, 是如何变成属灵概念的.
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166. 凡因時間而有的一切, 如一年四季春夏秋冬, 一日四時晨午暮夜, 人生四個時期, 幼年, 少年, 成年, 暮年, 諸如此類的, 都不外如是。世人站在時間的角度看待這一切, 天人則站在狀態的角度看待這一切。結果, 凡時間性的概念到天人那裡都轉變成了狀態的概念。"春天"與"早晨"轉變成天人在第一個狀態下仁(愛)與智(慧)的特徵,"夏天"與"正午"轉變成他們在第二個狀態下仁與智的特徵,"秋天"與"黃昏"轉變成他們在第三個狀態下仁與智的特徵,"冬天"與"夜晚"轉變成地獄的狀態特徵。這是時間在聖言中代表類似含義的原因(155)。由此可知物質概念到了與世人同在的天人那裡是如何轉變成心靈概念。
166. It is much the same for all the things that occur as a result of time, such as the four seasons of the year called spring, summer, autumn, and winter; the four times of day called morning, noon, evening, and night; our own four ages called infancy, youth, maturity, and old age; and with the other things that either occur as a result of time or happen in temporal sequence. When we think about them, it is from a temporal standpoint; but an angel thinks about them from the standpoint of state. Consequently, anything in them that is temporal for us changes into an idea of state for the angel. Spring and morning change into an idea of love and wisdom the way they are for angels in their first state; summer and noon change into an idea of love and wisdom as they are in the second state; autumn and evening, as they are in the third state; and night and winter into a concept of the kind of state that is characteristic in hell. This is why similar things are meant by these times in the Word (see above, 155). We can see from this how the natural concepts that occur in our thought become spiritual for the angels who are with us.
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166. The same is true of all things that exist from time, as the four seasons of the year called spring, summer, autumn and winter, the four periods of the day called morning, noon, evening and night, the four ages of man called infancy, youth, manhood and old age, and all other things which either come into existence from time or have a succession in accordance with time. In thinking of these, a man thinks from time but an angel from state. In consequence, what is in them from time with a man is, with the angels, turned into an idea of state. Spring and morning are turned into an idea of the state of love and wisdom such as they are in their first state with angels. Summer and noon are turned into an idea of love and wisdom such as they are in their second state, autumn and evening such as they are in their third state, night and winter into an idea of such a state as exists in hell. This is why these states have a like significance in the Word (see above 155). This makes clear how natural things in the thought of man become spiritual with the angels who are with man.
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166. The like is true of all things that exist from time, as the four seasons of the year, called spring, summer, autumn, and winter; the four periods of the day, morning, noon, evening, and night; and the four ages of man, infancy, youth, manhood, and old age; and all other things that either exist from time or have a succession in accordance with time. In thinking of these a man thinks from time, but an angel from state; and in consequence what there is in them from time with man is with the angels turned into an idea of state. Spring and morning are turned into an idea of the state of love and wisdom such as they are in angels in their first state; summer and noon are turned into an idea of love and wisdom such as they are in the second state; autumn and evening such as they are in the third state; night and winter into an idea of such a state as exists in hell. This is why these periods have a like significance in the Word (see above, 155). This makes clear how natural things in the thought of man become spiritual with the angels who are with man.
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166. Simile fit cum omnibus quae existunt a tempore sicut cum quatuor temporibus anni, quae vocantur ver, aestas, autumnus, et hiems; cum quatuor temporibus diei, quae vocantur mane, meridies, vespera, et nox; et cum quatuor aetatibus hominis, quae vocantur infantia, adolescentia, virilitas, et senectus; et cum reliquis, quae vel existunt a tempore, vel succedunt secundum tempus: homo ex tempore, cum de illis, cogitat; angelus autem ex statu; quapropter quod ex tempore illis inest apud hominem, vertitur in ideam status apud angelum ver et mane vertuntur in ideam status amoris et sapientiae, quales sunt in primo statu apud angelos aestas et meridies vertuntur in ideam amoris et sapientiae quales sunt in secundo autumnus et vespera, quales sunt in tertio nox et hiems in ideam status, qualis est in inferno: inde est, quod similia per illa tempora significentur in Verbo (videatur supra, 155). Inde patet, quomodo naturalia, quae in cogitatione hominis sunt, fiunt spiritualia apud angelos qui apud hominem.