1887# 神启意味着圣经中的每一个细节，无论是历史记载还是其他内容，都蕴含着代表仁爱与良善的属天之事，以及代表信仰与真理的属灵之事，因此，这些内容都是神圣的。由主启示的内容，从他那里开始降下，经由天使的天堂，再通过灵界，最终传递给人类。对人类而言，这些内容正如其在文字上所表现的那样。但在其最初的来源上，它完全是另一回事。在天堂中，世界历史上的任何事件都没有立足之地，因为那里的一切都是某种神圣事物的代表。在天堂中，人们感知到的只有这些难以言表的神圣代表。因此，除非历史的描述代表了神圣的事物，即属于天堂的事物，否则它们不可能是神启。圣经在天堂中的本质只能通过其内在意义来识别，因为内在意义是主在天堂的话语。
1887、启发或灵感意味着圣言的每一个细节（包括历史和其它部分）都含有爱或良善的属天事物和信或真理的属灵事物在里面，因而含有神性事物在里面。因为被主启发的东西是从祂那里降下来的，事实上是通过天使天堂降下来的，然后又以同样的方式通过灵人界降至人类。在人类当中，它以文字的形式呈现出来；但在其最初起源上，它是截然不同的。天堂从来没有任何世俗的历史，一切都是神性事物的代表；并且天堂没有对其它任何事物的感知，这从以下事实也可以知道，即：那里的事物是人不可说的（哥林多后书12:4）。因此，除非这些历史是神性事物的代表，并以这种方式成为属天堂的，否则它们不可能是神启的。在天堂，圣言的性质只有从内义才能得知，因为内义是主在天堂的圣言。
Potts(1905-1910) 1887
1887. Inspiration implies that in every particular of the Word (as well in the historicals as in the other parts) there are celestial things which are of love or good, and spiritual things which are of faith or truth, thus Divine things. For that which is inspired by the Lord descends from Him, and does so through the angelic heaven, and so through the world of spirits down to man, with whom it is presented such as it is in the letter; but in its first origin it is altogether different. In heaven there is never any worldly history, but all is representative of Divine things, and there is no perception there of anything else, as may also be known from the fact that the things which are there are unutterable. Unless therefore the historicals were representative of Divine things, and in this way were heavenly, they could not possibly be Divinely inspired. The Word as it exists in the heavens can be known solely from the internal sense, for the internal sense is the Word of the Lord in the heavens.
Elliott(1983-1999) 1887
1887. Inspiration implies that every detail of the Word - within its historical narratives as well as in all other parts - has within it the celestial things of love or good, and the spiritual things of faith or truth, and so has Divine things within it. For that which is inspired by the Lord comes down from Him, coming down in fact by way of the angelic heaven, then in the same manner by way of the world of spirits, down to mankind, with whom it presents itself as it exists in the letter. But in its first origins it is something entirely different. In heaven nothing belonging to the history of the world ever has a place there, but everything is a representative of something Divine. Nor is anything else ever perceived there, as may also be recognized to be so from the fact that the things existing there are indescribable. Unless therefore the historical descriptions are representative of Divine things, and so heavenly things, they cannot possibly be divinely inspired. The nature of the Word in the heavens is recognizable solely from the internal sense, for the Internal Sense is the Word of the Lord in the heavens.
Latin(1748-1756) 1887
1887. Inspiratio involvit quod in singulis Verbi, tam in illius historicis quam in reliquis, sint caelestia quae amoris seu boni, et spiritualia quae sunt fidei seu veri, ita Divina: quod enim a Domino inspiratur, hoc descendit ab Ipso, et quidem per caelum angelicum et sic per mundum spirituum usque ad hominem, apud quem sistitur quale est in littera, sed prorsus aliter est in prima sua origine; in caelo nusquam est aliquod historicum mundanum, sed omne est repraesentativum Divinorum, nec quicquam aliud ibi percipitur, ut quoque notum potest esse ex eo quod ineffabilia sint quae ibi; quare nisi historica sint repraesentativa Divinorum, et sic caelestia, nusquam possunt esse divinitus inspirata. Quale est Verbum in caelis, {1} hoc noscitur solum ex sensu interno, nam Sensus Internus est Verum Domini caelis. @1 seu in Divinis.$