14# “和那些听见这预言的话”表示他们照着天堂的教义生活。这从“听见”和“预言的话”的含义清楚可知：“听见”是指感知和服从(参看《属天的奥秘》，2542, 3869, 4653, 5017, 7216, 8361, 8990, 9311,9397, 10061节)，因而也指照该教义生活，因为那些感知并服从天堂教义的人照该教义生活；“预言的话”是指天堂教义的真理，“话”是指真理(4692, 5075节)，“预言”是指教义(2534, 7269节)，在此是指天堂的教义，因为这是圣言的预言，而圣言来自天堂。“听见”是指服从和生活，因为对属天天使来说，凡听见的话或事都进入生活；不过，由于这是未知的事，所以我想简要解释一下。有两种感官被赋予人，它们作为手段以接受用来形成理性的事物，以及用来形成人的事物；这两种感官就是视觉和听觉；其它感官则是为了其它功用。经由视觉进入的事物进入并光照人的理解力，因此“看见”表示被光照的理解力，因为理解力对应于眼睛的看见，正如天堂之光对应于世界之光。然而，经由听觉进入的事物既进入理解力，也进入意愿；因此，“听见”表示感知和服从。这就是为何在人类的语言中，人们习惯说“听”某人、“侧耳”听某人，以及“听从”、“倾听”；“听”某人表示感知，“侧耳”听某人和“听从”一样，表示服从；而“倾听”要么表示感知，要么表示服从。这些词语从人的灵所在的灵界流入人类的语言；但它们起源于灵界，这一点也要解释。
在灵界，那些在耳朵区域的人是来自感知的服从或服从形式。所有在灵界的人都在某个以人的肢体、器官或内脏来命名的区域，因为它们相对应，这一点可参看《天堂与地狱》一书(HH87–102节)。此外，耳朵的区域在天堂的中轴上；因此，整个灵界以对“事情必须这样来做”的感知流入它，或流入在那里的人；因为这就是在天堂占统治地位的感知；正因如此，那些在那个区域的人都是来自感知的服从或服从形式。经由听觉进入的事物通过理解力直接进入意愿，这一点可通过最有智慧的属天国度的天使接受教导的方式来说明。这些天使通过听，而不是看来接受他们的一切智慧，因为凡他们所听见关于神性事物的任何东西，他们都会出于崇敬和爱在意愿中接受，使之成为他们生活的一部分；由于他们不是先在记忆中，而是直接在生活中接受这些事物，所以他们不谈论信的问题；相反，当其他人提到这些问题时，他们只回答“是，是”，或“不，不”，正如主在马太福音(5:37)所说的。由此明显可知，听觉被赋予人，主要是为了接受智慧；而视觉被赋予人，主要是为了接受聪明。智慧就是感知、意愿和实行；而聪明是知道和感知。属天天使通过听而非看吸收智慧，这一点可参看《天堂与地狱》一书(HH270, 271节)；关于这些天使的详情(HH20–28节)。
14.And they that hear the words of the prophecy. That this signifies that those live according to the doctrine of heaven, is evident from the signification of hearing, as denoting to perceive and obey (concerning which see Arcana Coelestia 2542, 3869, 4653, 5017, 7216, 8361, 8990, 9311, 9397, 10061), thus also to live according thereto; for those who perceive and obey the doctrine of heaven, live according to it; and from the signification of the words of the prophecy, as denoting the truths of the doctrine of heaven; for words are truths, (n. 4692, 5075), and prophecy is doctrine (n. 2534, 7269); in the present case, the doctrine of heaven, because it is the prophecy of the Word, which is from heaven. The reason why to hear is to obey and live is, because with the celestial angels, the things that, are heard enter into the life; but as this is unknown, I will briefly illustrate it. There are two senses given to man, which serve as means of receiving those things by which the Rational is formed, and also those things by which the man is reformed, these are, the sense of seeing and the sense of hearing; the other senses are for other uses. The things that enter by the sense of sight, enter into his understanding and enlighten it; therefore by sight is signified the understanding enlightened; for the understanding corresponds to the sight of the eye as the light of heaven does to the light of the world; but the things that enter by the sense of hearing, enter into the understanding and at the same time into the will, therefore the hearing signifies perception and obedience. This is the reason why, in human languages, It is customary to speak of hearing any one, and also of giving ear to any one; similarly, of being a hearer, and of hearkening; and by hearing any one is meant to perceive, and by giving ear to any one is meant to obey; as also by being a hearer; and both are signified by hearkening. This characteristic dwells in human languages, from the spiritual world, in which a man's spirit is; but the origin of this in the spiritual world shall also be stated.
[2] Those in the spiritual world who are in the province of the ear, are forms of obedience from perception (that all who are in the spiritual world are in some province which is named from the members, organs, or internal parts of man, because they correspond thereto, may be seen in the work, Heaven and Hell 270, 271; and more concerning those angels, n. 20-28.)
14. And they that hear the words of the prophecy, signifies that they live according to the doctrine of heaven. This is evident from the signification of "hearing," as being to perceive and obey (See Arcana Coelestia 2542, 3869, 4653, 5017, 7216, 8361, 8990, 9311, 9397, 10061); thus also to live according to that doctrine; for those who perceive and obey the doctrine of heaven live according to it; and from the signification of "the words of the prophecy," as being the truths that pertain to the doctrine of heaven; for "words" are truths (n. 4692, 5075); and "prophecy" is doctrine (n. 2534, 7269); here it is the doctrine of heaven, since it is prophecy belonging to the Word, and the Word is from heaven. To "hear" is to obey and to live, because with celestial angels the things that are heard enter into the life; but as this is a thing unknown, I would like to explain it briefly.
There are two senses given to man which serve as means of receiving the things whereby the rational is formed, and also the things by which man is reformed; these are the sense of sight and the sense of hearing; the other senses are for other uses. The things that enter by the sense of sight enter into man's understanding and enlighten it, for which reason by "sight" is signified the understanding enlightened, for the understanding corresponds to the sight of the eye, as the light of heaven corresponds to the light of the world. The things, however, that enter by the sense of hearing enter both into the understanding and into the will, and for this reason by "the hearing" is signified perception and obedience. Consequently, in human language, to "hear" anyone, and to "give ear to" anyone, also to "listen to," and "hearken to," are common expressions; and by "hearing anyone" is meant to perceive, and by "giving ear to," as also by "listening to" is meant to obey; while "hearkening to" means either perceiving or obeying. These expressions flowed down into human language out of the spiritual world, where man's spirit is. Their origin in the spiritual world shall also be explained.
[2] Those there who are in the province of the ear are obediences from perception. (That all who are in the spiritual world are in some province that is named from the members, organs, or viscera of man, because they correspond thereto, may be seen in the work on Heaven and Hell 270-271; and more concerning those angels, n. 20-28.)
14. "Et audientes verba prophetiae." - Quod significet quod illi vivant secundum doctrinam caeli, constat ex significatione "audire", quod sit percipere et obedire (de qua n. 2542, 3869, 4653, 5017, 7216, 8361, 8990, 9311, 9397, 10061), ita quoque vivere secundum id; nam qui percipiunt et obediunt, illi vivunt secundum id: et ex significatione "verborum prophetiae", quod sint vera quae doctrinae caeli; "verba" enim sunt vera (n. 4092, 5075), et "prophetia" est doctrina (n. 2534, 7269); hic doctrina caeli, quia est prophetia Verbi quod e caelo est.
Quod "audire" sit obedire et vivere, est quia illa quae audiuntur apud caelestes angelos intrant vitam; sed hoc quia ignotum est, velim paucis illustrare: – Sunt bini sensus homini dati qui inserviunt pro mediis recipiendi illa per quae rationale formatur, et quoque illa per quae homo reformatur; nempe, sensus visus et sensus auditus: reliqui sensus pro aliis usibus sunt. Illa quae intrant per sensum visus, intrant in ejus intellectum, et eum illustrant; quare per "visum" significatur intellectus illustratus; correspondet enim intellectus visui oculi, sicut lux caeli luci mundi. Illa autem quae intrant per sensum auditus, intrant in intellectum et simul in voluntatem; quare per "auditum" significatur perceptio et obedientia: inde est quod in linguis humanis receptum sit dicere "audire aliquem" et quoque "audire alicui", tum "audiens esse" et "auscultare"; et per "audire aliquem" intelligitur percipere, at per "audire alicui" intelligitur obedire, ut et per "audiens esse", ac utrumque per "auscultare"; hoc in linguas humanas immanavit ex mundo spirituali, in quo spiritus hominis est. Sed unde hoc in spirituali mundo, etiam dicetur: –
[2] Illi qui ibi sunt in provincia auris, sunt obedientiae ex perceptione; (quod omnes, qui in mundo spirituali sunt, in aliqua provincia sint quae nominatur ex membris, organis, aut visceribus hominis, quia eis correspondent, videatur in opere De Caelo et Inferno 87-102); et provincia auris est in axe caeli; et ideo in illam, seu in illos qui ibi, influit totus mundus spiritualis cum perceptione quod ita faciendum, haec enim perceptio regnans est in caelo; inde est quod illi qui ibi, sint obedientiae ex perceptione. Quod illa quae intrant per auditum intrent immediate per intellectum in voluntatem, adhuc illustrari potest per instructionem angelorum regni caelestis, qui sapientissimi sunt: illi recipiunt omnem suam sapientiam per auditum et non per visum; quicquid enim de Divinis audiunt, ex veneratione et amore recipiunt voluntate et faciunt vitae suae; et quia recipiunt illa statim vita, et non prius memoria, ideo angeli non loquuntur de rebus fidei; sed modo ad illas, cum ab aliis dicuntur, respondent "Ita, ita", vel "Non, non", secundum Domini verba apud Matthaeum (5:37).
Ex his patet quod auditus praecipue datus sit homini ad recipiendum sapientiam, visus autem ad recipiendum intelligentiam. Sapientia est percipere, velle, et facere; intelligentia est scire et percipere. (Quod caelestes angeli per auditum hauriant sapientiam, et non per visum, videatur in opere De Caelo et Inferno 270, 271; et insuper de illis angelis, n. 20-28.)