239、天使的言语也同样充满智慧，因为是出于他们内层的思想，而他们的内层思想是智慧，正如他们的内层情感是爱。他们的爱和智慧在言语中结合起来，因此，他们的言语是如此地充满智慧，以至于他们能用只言片语表达出世人用千言万语都无法表达的内容。他们的思想意念里所包含的事物超出世人的理解，更不用说表达了。｛注1｝这就是为什么说在天堂的所见所闻是不可言传的，是耳朵未曾听见、眼睛未曾看见的。｛注2｝
[2]我也蒙允许通过经历得知这是真的。有时，我进入天使所在的状态，在那种状态下与他们交谈，其时，我能明白一切，但当我被带回到先前的状态、进入适合世人的属世思想时，我希望能回想起我所听到的话，却做不到。因为有成千上万的事物与属世思想的意念不在一个层面上，唯有通过天堂之光的微妙变化才能表达，因而根本无法以人类的言词来表达。
[3]天使的思想意念（由此产生天使的言语）是天堂之光的各种变化，天使的情感（由此产生言语的语调）是天堂之热的各种变化。因为天堂之光是神性真理或神性智慧，天堂之热是神性良善或神性之爱（参看126-140节）。天使从神性之爱拥有自己的情感，从神性智慧而拥有自己的思想。｛注3｝
｛注1｝：【英147】在《灵界经历》（Spiritual Experiences）中，史威登堡指出，要用人类的语言表达天使的想法，就要将天使语言中同时包含的无数事物“按顺序展开，并且有很多题外话，极长”。这篇日记让我们得以一窥他作为作家所面临的问题。它没有日期，但附近一篇（第165节）的日期是1747年8月2日。
｛注2｝：【英148】参考以赛亚书64:4，在哥林多前书2:9中被引用。
｛注3｝：天使出于自己的意念说话。天使的意念通过天堂之光的奇妙变化来表达（1646，3343，3993）。
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239. 天使的言语还充满智慧, 因为它是从他们的内在思维流出的, 他们的内在思维就是智慧, 正如他们的内在情感就是爱, 他们的爱与智慧在其言语中联结起来. 因此, 他们的言语如此充满智慧, 以致他们能用一句话表达世人用上千句话都无法表达的内容; 他们的思维观念所包含的事物超出人的理解, 更超出他的表达能力. 这就是为何经上说, 在天堂所看见和听见的, 是不可说的, 是耳朵未曾听见, 眼睛未曾看见的.
我也曾蒙允许通过经历得知这一事实, 有时进入天使所处的状态, 在这种状态下与他们交谈. 那时, 我能明白一切, 但当我被带回原先的状态, 因而进入适合人的属世思维, 想忆起我所听到的话时, 却做不到. 因为有成千上万的事物不适合属世观念, 故若不通过天堂之光的微妙变化, 是难以言传的, 因而根本无法以人类的话语来表达.
天使的话语源于他们的思维观念, 而他们的思维观念也是天堂之光的变化; 这些话的语气源于情感, 而情感是天堂之热的变化, 因为天堂之光是神性真理或智慧, 天堂之热是神性良善或爱(参看126-140节). 天使从神性之爱拥有自己的情感, 从神性智慧拥有自己的思维.
注: 天使的话语所来自的观念通过天堂之光的奇妙变化来表达(天国的奥秘 1646, 3343, 3993节).
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239. 再者, 天人的語言充滿智慧, 因為是從內在的思維流淌出來的。其內在的思維是智慧, 正如其內在的情感是仁愛。仁愛與智慧一同在言語上表現出來。所以, 天人的言語滿溢著智慧, 只言詞組能表達我們千言萬語都無以表達的內涵。他們的思維觀念裡包含許多我們無法覺知的事物, 更別說用言語表達了。正因如此, 經上說, 天國的所見所聞, 是不可稱說, 耳朵未曾聽見, 眼睛也未曾看見的。
這同樣是我通過親身經歷所得知的事實。我時常進入天人的狀態, 和他們交流。當時我都能明白, 可是當我回到之前的狀態, 進入物質思維時, 我渴望記起天人的話, 卻是不能。有很多東西與物質觀念格格不入, 無法表達, 只有在天國之光中才能領會, 斷不能以世人的語言表達。
對天人而言, 產生其言辭的思維是天國之光的各種形態, 產生其語氣的情感是天國之熱的各種形態。因為天國之光是聖理, 是聖智;天國之熱是聖善, 是聖仁(126-140)。天人從聖仁接收情感, 從聖智接收思維。
239. The language of angels is also full of wisdom, since it flows from the deeper levels of their thought and their deeper thought is wisdom the way their deeper affection is love. Their love and wisdom unite in speech. As a result, it is so full of wisdom that they can in a single word express what we cannot say in a thousand words; and the concepts of their thinking can encompass things the like of which we cannot grasp, let alone articulate. This is why the things that have been heard and seen in heaven are called inexpressible, such as ear has never heard, nor eye seen.
[2] I have been granted knowledge of this through experience as well. At times I have been conveyed into the state in which angels are and have talked with them in that state. At such times I understood everything, but when I returned to my original state and therefore into the normal thought processes of physical consciousness and wanted to recall what I had heard, I could not. There were a thousand things that would not fit into natural ideas and were therefore inexpressible except by subtle shifts of heavenly light, and not at all, then, in human words.
[3] The individual ideas of angels that give rise to their words are also variations in heaven's light; and the affections that give rise to the sounds of the words are variations of heaven's warmth. This is because heaven's light is divine truth or wisdom and heaven's warmth is divine good or love (see above, 126-140), and angels receive their affection from divine love and their thought from divine wisdom. 1
Footnotes:
1. Angels' concepts, from which they speak, arise through wondrous shifts of heaven's light: 1646, 3343, 3693.
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239. The speech of angels is likewise full of wisdom because it proceeds from their interior thought, and their interior thought is wisdom, as their interior affection is love. In speech their love and wisdom unite. Consequently, their speech is so full of wisdom that they can express in a single word what man cannot express in a thousand words. Also the ideas of their thought include such things as man cannot grasp, still less express. This is why the things that have been heard and seen in heaven are said to be ineffable, and such as ear hath never heard nor eye seen.
[2] That this is true I have also been permitted to learn by experience. At times I have entered into the state in which angels are, and in that state have talked with them, and I then understood everything. But when I was brought back into my former state, and thus into the natural thought proper to man, and wished to recall what I had heard, I could not. For there were thousands of things not on a level with the ideas of natural thought, and therefore only to be expressed by variegations of heavenly light, and thus not at all by human words.
[3] The ideas of thought of the angels, from which their words are derived, are also modifications of the light of heaven, and the affections from which the tones of the words are derived are variations of the heat of heaven. This is because the light of heaven is Divine Truth or Wisdom, and the heat of heaven is Divine Good or Love (see above, 126-140), and the angels have their affection from the Divine Love, and their thought from the Divine Wisdom. 1
Footnotes:
1. The ideas of angels, from which they speak, are expressed by wonderful variegations of the light of heaven (Arcana Coelestia 1646, 3343, 3993).
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239. The speech of angels is likewise full of wisdom because it proceeds from their interior thoughts, and their interior thought is wisdom, as their interior affection is love, and in their speech their love and wisdom unite. For this reason their speech is so full of wisdom that they can express in a single word what man cannot express in a thousand words also the ideas of their thought include things that are beyond man's comprehension, and still more his power of expression. This is why the things that have been heard and seen in heaven are said to be ineffable, and such as ear hath never heard nor eye seen.
[2] That this is true I have also been permitted to learn by experience. At times I have entered into the state in which angels are, and in that state have talked with them, and I then understood everything. But when I was brought back into my former state, and thus into the natural thought proper to man, and wished to recall what I had heard I could not; for there were thousands of things unadapted to the ideas of natural thought, and therefore inexpressible except by variegations of heavenly light, and thus not at all by human words.
[3] Also the ideas of thought of the angels from which their words spring are modifications of the light of heaven, and the affections from which the tones of the words spring are variations of the heat of heaven, the light of heaven being Divine truth or wisdom, and the heat of heaven the Divine good or love (see above, 126-140); and the angels have their affection from the Divine love, and their thought from the Divine wisdom. 1
Footnotes:
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239. Est quoque loquela angelorum plena sapientia, quoniam ex interiore eorum cogitatione procedit, et cogitatio eorum interior est sapientia, sicut affectio eorum interior est amor conjungit se amor et sapientia eorum in loquela: inde illa est tam plena sapientia, ut exprimere possint una voce, quae homo non potest mille vocibus; et quoque ideae cogitationis eorum comprehendunt talia, quae homo non capit, minus eloqui potest. Inde est, quod illa quae in caelo audita et visa sunt, dicantur ineffabilia, et talia quae nusquam auris audivit et oculus vidit. Quod ita sit, etiam per experientiam scire datum est quandoque missus sum in statum in quo angeli sunt, et in eo statu locutus sum cum illis, et tunc intellexi omnia; sed cum remissus sum in statum meum pristinum, et sic in cogitationem naturalem homini propriam, et recolligere volui quae audivi, non potui erant enim millia quae non adaequata erant ideis cogitationis naturalis, ita non expressibilia, nisi solum per variegationes lucis caelestis, et sic nullatenus per voces humanas. Ideae cogitationis angelorum, ex quibus voces eorum, sunt quoque modificationes lucis caeli, et affectiones ex quibus sonus vocum, sunt variationes caloris caeli, quoniam lux caeli est Divinum verum seu sapientia, et calor caeli est Divinum bonum seu amor (videatur supra, 126-140); et ex Divino amore est angelis affectio, et ex Divina sapientia est illis cogitatio. 1
Footnotes: