1807、“说，你向天观看”表示当人凝视宇宙时，或说在心目中观看宇宙时，主国度的一个代表，这从“天”的含义清楚可知。就圣言的内义而言，“天”不是指肉眼可见的天空，而是指主的国度，无论整体还是每个部分。当一个在外在事物中看到内在事物的人观看天空时，他根本不思想星空，而是思想天使天堂；当看到太阳时，他不思想太阳，而是思想主是天堂的太阳；当看到月亮和星辰时也是如此；当看到天空的浩瀚时，他想到的不是天空的浩瀚，而是主的巨大而无限的能力。他看其它一切事物时都是如此，因为其中的每一个事物都代表某种东西。
地上的事物也一样。例如，当这种人看日出时，他不会思想黎明，而是思想一切事物是如何从主产生的，智慧又是如何与日俱增的。所以，当看到花园、树木和花坛时，他不会定睛于任何树木及其花、叶、果，而是定睛于这些事物所代表的天上事物；他也不定睛于任何花朵及其美丽可爱，而是定睛于它们在来世所代表的东西。因为天空中或地上的美丽和快乐的事物无不以某种方式代表主的国度（对此，参看1632节）。这就是“向天观看”，它表示当人凝视宇宙时，或说在心目中观看宇宙时，主国度的一个代表。
天空中和地上的一切事物之所以都是代表，是因为它们从主经由天堂的流注中产生并不断产生，也就是持续存在。这就像人体，人体通过灵魂产生并持续存在；因此，整个人体及其中的每个事物，都是灵魂的代表。灵魂关注功用和目的，而身体关注这些功用和目的的实现。一切结果，无论是哪种结果，都以同样的方式成为作为原因的功用的代表；而功用则是形成起源的目的的代表。
那些关注神性观念的人从不局限于外在视觉的物体，而是从这些物体并在这些物体中不断看到内在事物。至内在的事物本身是那些构成主国度的事物，因而是那些在于最大目的本身的事物。主的圣言也一样。一个关注神性观念的人绝不从文字来看待主的圣言，而是视文字和字义为教会和主国度的属天和属灵事物的代表和象征。对他来说，字义只是用来思想这些的一个工具性的手段。这就是主看待事物的方式，或说主的视觉的性质。
New Century Edition
Cooper(2008,2013)
[NCE]1807. He said, "Look, please, toward the sky," symbolizes a representation of the Lord's kingdom when one is gazing at the universe, as can be seen from the symbolism of the sky. In the Word, on an inner level, the sky means not the heaven that we see with our eyes but the Lord's kingdom as a whole and in each part. When people who see deeper meaning in external objects look at the sky, they do not think about the starry heaven at all but about the angels' heaven. When they see the sun, they do not think about the sun but about the Lord as heaven's sun. Likewise when they see the moon and also the stars. In fact when they see how vast the sky is, they do not think about its immense size but about the Lord's vast, infinite power. The same holds true for all other sights, because each one of them represents something.
[2] The same is true for sights on the earth. When such people see the sun rise, for example, they do not think about the dawn but about the way everything rises out of the Lord, and the way wisdom advances day to day. Again, when they look at gardens, orchards, and flower beds, their eye does not cling to any tree, or to its blossom, leaf, or fruit, but to the heavenly attributes these represent. Their attention is absorbed not by the loveliness or charm of any flower but by what it represents in the other life. Nothing beautiful or enjoyable can possibly exist in the heavens or on earth that does not in some measure represent the Lord's kingdom. (On this subject, see what was said at 1632.) That is what is meant by looking toward the sky, symbolizing a representation of the Lord's kingdom when one is gazing at the universe.
[3] The reason each and every thing in the sky and on earth represents something is that a stream of influence from the Lord through heaven brought it into existence, and continues to do so, in order to keep it in existence.
The situation is like that with the human body. It is through our soul that our body comes into existence and remains in existence, so our whole body and everything in it represents something about our soul. The soul concerns itself with purposes and goals; the body, with executing them.
All effects of whatever kind likewise represent the purposes that caused them, and the purposes represent the ultimate goals that form their origins.
[4] People who think divine thoughts never restrict themselves to the objects of outward sight but are always seeing inner depths in those objects and from those objects. The very innermost depths have to do with the Lord's kingdom, so these people concern themselves with the very ultimate goal.
It is the same with the Lord's Word. People who care about divine concerns never view the Lord's Word in terms of the letter but view the letter and the literal meaning as representing and symbolizing the heavenly and spiritual attributes of the church and the Lord's kingdom. In their eyes, the literal sense merely serves as a vehicle for thinking about those subjects.
That is how the Lord looked at things.
Potts(1905-1910) 1807
1807. And said, Look now toward heaven. That this signifies a representation of the Lord's kingdom in a mental view of the universe, may be seen from the signification of "heaven." "Heaven" in the Word, in the internal sense, does not signify the heavens which appear to the eyes; but the Lord's kingdom, universally and particularly. When a man who is looking at internal things from external sees the heavens, he does not think at all of the starry heaven, but of the angelic heaven; and when he sees the sun, he does not think of the sun, but of the Lord, as being the Sun of heaven. So too when he sees the moon, and the stars also; and when he sees the immensity of the heavens, he does not think of their immensity, but of the immeasurable and infinite power of the Lord. It is the same when he sees all other things, for there is nothing that is not representative. [2] In like manner as regards the things on the earth; as when he beholds the dawning of the day he does not think of the dawn, but of the arising of all things from the Lord, and of progression into the day of wisdom. So when he sees gardens, groves, and flower-beds, his eye remains not fixed on any tree, its blossom, leaf, and fruit; but on the heavenly things which these represent; nor on any flower, and its beauty and pleasantness; but on what they represent in the other life. For there is nothing beautiful and delightful in the skies or on the earth, which is not in some way representative of the Lord's kingdom (concerning which see what is said, n. 1632). This is the "looking toward heaven" which signifies a representation of the Lord's kingdom in a mental view of the universe. [3] The reason why all things in the sky and on earth are representative, is that they have come forth and do continually come forth, that is, subsist, from the influx of the Lord through heaven. It is with these things as it is with the human body, which comes forth and subsists by means of the soul; on which account all things in the body both in general and in particular are representative of the soul. The soul is in the use and the end; but the body is in the performance of them. All effects, whatever they may be, are in like manner representatives of the uses which are the causes; and the uses are representative of the ends which belong to the first principles. [4] They who are in Divine ideas never come to a stand in the objects of the external sight; but from them and in them constantly see internal things. The veriest internal things themselves are those which are of the Lord's kingdom, thus those which are in the veriest end itself. It is the same with the Word of the Lord; he who is in Divine things never regards the Lord's Word from the letter; but regards the letter and the literal sense as being representative and significative of the celestial and spiritual things of the church and of the Lord's kingdom. To him the literal sense is merely an instrumental means for thinking of these. Such was the Lord's sight.
Elliott(1983-1999) 1807
1807. 'And he said, Look, now, towards heaven' means a representation of the Lord's kingdom in a mental view of the universe. This is clear from the meaning of 'heaven'. In the internal sense of the Word 'heaven' does not mean the sky that is seen with the eyes but the Lord's kingdom in general and in particular. When a person who regards internal things from external sees the sky he does not think at all of the starry sky but of the angelic heaven. And when he sees the sun, he does not think about the sun but about the Lord's being the Sun of heaven. The same applies when he sees the moon, and also the stars. And so when he sees the boundlessness of the sky he does not think about the boundlessness of this but about the Lord's boundless and infinite power. And the same goes for everything else he sees, for there is nothing that is not representative.
[2] It is the same with the things belonging to the earth. When, for example, such a person sees the dawning of the day he does not think of the dawn but of the rise of all things from the Lord, and of advancement into the daylight of wisdom. Similarly when he sees cultivated gardens, trees, and flowers, his eye is not fixed on any tree and on its blossom, leaf, and fruit, but on the heavenly things which these represent. Nor is it fixed on any flower and its beauty and loveliness but on those things which these represent in the next life. For not one thing of beauty and delight ever exists in the sky above or on earth beneath that is not in some respect representative of the Lord's kingdom; see what has been stated in 1632. Such is the 'looking towards heaven' which means a representation of the Lord's kingdom in a mental view of the universe.
[3] The reason why every single thing in the sky above and on the earth beneath is representative is that it has come into being, and is constantly coming into being, that is, is kept in being, from the influx of the Lord through heaven. It is as it is with the human body, which comes into being and is kept in being by means of its soul, for which reason every single thing in the body is representative of the soul. Inherent in the soul there are use and end in view, but in the body the accomplishment of these. All effects, without exception, are in the same way representatives of the uses which are the causes behind those effects, while the uses are representative of the ends which constitute first beginnings.
[4] People whose concern is for Divine ideas never dwell on the objects of external sight, but from and in those objects they are continually seeing internal things. The most internal things of all are those that constitute the Lord's kingdom, and thus are those which consist in the greatest of all ends. It is similar with the Word of the Lord. The person whose concern is for Divine ideas never regards the Word of the Lord from the letter, but regards the letter and the literal sense as that which represents and means the celestial and spiritual things of the Church and of the Lord's kingdom. To that person the literal sense exists solely as the means which enable him to think about these. Such was the nature of the Lord's sight.
Latin(1748-1756) 1807
1807. 'Et dixit, Specta quaeso versus caelum': quod significet repraesentationem regni Domini in universi intuitione, constat ex significatione 'caeli'; caelum in Verbo in sensu interno non significat caelum quod oculis apparet, sed regnum Domini in universali et singulari; qui spectat interna ab externis cum videt caelum, ne hilum cogitat de caelo stellifero sed de caelo angelico; cumque videt solem, non cogitat de sole sed de Domino quod sit Sol caeli; similiter cum videt lunam, tum quoque stellas; immo cum videt immensitatem caeli, non cogitat de immensitate ejus sed de immensa et infinita potentia Domini; ita quoque cum cetera, nam nihil non est repraesentativum; [2] similiter quae in terris sunt, ut cum videt auroram diei, non cogitat de aurora sed de omnium ortu a Domino, et progressione in diem sapientiae; similiter cum videt hortos, arboreta et floreta, non haeret oculus in aliqua arbore, ejus flore, folio et fructu, sed in caelestibus quae repraesentant, nec in aliquo flore ejusque formositate et amoenitate, sed in illis quae repraesentant in altera vita; nam nihil usquam datur in caelis et in terris pulchrum et jucundum quod non aliqua ratione est repraesentativum regni Domini, de quo videatur quod dictum n. 1632; haec sunt 'spectare versus caelum,' quo significatur repraesentatio regni Domini in universi intuitione; [3] causa quod repraesentativa sint omnia et singula quae in caelo et in terra, est quia exstiterunt et continue existant, hoc est, subsistunt ab influxu Domini per caelum: se habent illa sicut humanum corpus quod existit et subsistit per ejus animam, quare in corpore omnia et singula sunt repraesentativa ejus animae; haec in usu et fine est, corpus autem in illorum exercitio: omnes effectus quicumque sunt, similiter sunt repraesentativa usuum qui sunt causae, et usus repraesentativi finium qui sunt principiorum. [4] Qui in Divinis ideis sunt, nusquam subsistunt in objectis visus externi, sed jugiter ex illis et in illis vident interna; ipsissima interna sunt illa quae sunt regni Domini, ita sunt in ipsissimo fine. Similiter se habet cum Verbo Domini; qui in Divinis est, nusquam spectat Verbum Domini ex littera, sed litteram et sensum litteralem ut repraesentativum et significativum caelestium et spiritualium Ecclesiae et regni Domini; sensus litteralis est illi solum pro medio instrumentali cogitandi de illis. Talis fuit visus Domini.