10124.“在坛上作挽回祭的时候”表由此产生的接受来自主的良善的能力。这从“在坛上作挽回祭”的含义清楚可知，“在坛上作挽回祭”是指移走邪恶和衍生的虚假之后，来自主的良善的植入，以及属教会的人和属天堂的天使对它的接受（参看9506节）。因为如刚才所示（10123节），“坛”表示就接受来自主的良善而言的天堂和教会。由于“坛”表示天堂和教会，就是属天良善掌权的地方，属天良善是从主所接受并回献给主的爱之良善，所以必须简要描述一下在属天国度，对良善的接受是何性质。前面频繁说明，天堂分为两个国度，其中一个被称为属天国度，另一个被称为属灵国度。良善通过真理被植入这两个国度；但对那些在属灵国度的人来说，良善通过真理被植入心智的理解力部分；而对那些在属天国度的人来说，良善通过真理被植入意愿部分。良善通过真理在那些住在属灵国度的人那里实现植入的方式，不同于它在那些住在属天国度的人那里实现植入的方式。对那些在属天国度的人来说，真理被植入外在人或属世人，在那里首先变成记忆知识。在这个人对它拥有一种情感，并照之生活的程度内，它被召唤到理解力中，在那里变成信，同时变成对邻之仁。这仁便构成他的新意愿，这信则构成他的新理解力；二者构成他的良心。
但对那些在属天国度的人来说，真理不会变成记忆知识，也不会变成信，亦不会变成良心。相反，它变成一种服从爱之良善的接受能力；并且在他们照之生活的程度内，它变成一种觉察能力，这种觉察能力随着他们的爱而变得更充分、更完美。这一切在他们不知不觉的情况下一天天进行，和小孩子差不多。这一切之所以在他们不知不觉的情况下进行，是因为真理不会作为知识固定在记忆中，也不会作为一种概念在思维里面逗留；相反，它会毫不迟延地进入意愿，变成生命的一部分。所以这些人看不见真理，但能感知到它；他们感知真理的程度和方式，或说量和质取决于从主获得并回献给主的爱之良善有多少并以哪种方式存在于他们里面。因此，属天国度里的人与属灵国度里的人迥然不同。他们因出于良善感知真理，所以从不利用推理来证实它。相反，每当讨论真理时，他们只是说“是、是”，要么说“不是、不是”。
他们就是主在马太福音中所指的那些人：
你们的话，是，就说是；不是，就说不是；若再多说，就是出于那恶者。（马太福音5:37）
事实上，推理真理是不是这样并非源于良善，因为在这种情况下，真理没有被感知到，只是出于权威，因而出于人自己的确认而被相信。人出于权威所相信的东西属于他自己里面的其他人，或说是由其他人在他自己里面的观念构成的，并不是他自己的；仅出于这种源头凭确认而相信的东西，在经过这种确认之后看似真理，即便它是虚假。这一点从任何宗教的信仰和整个世界的宗教的多样性很清楚地看出来。由此明显可知，那些在主的属天国度的人和那些在主的属灵国度的人之间有什么样的区别。区别的原因在于，那些在主的属天国度的人通过他们的生活将教会的真理直接转化为良善；而那些在属灵国度的人则留在真理，偏爱信仰多于生活。主在马太福音（4:26-29）描述过，也在其它地方多次描述过那些通过自己的生活将教会的真理直接转化为良善的人，也就是那些属于属天国度的人。关于属天国度和属灵国度之间的区别，可参看9277节所提到的地方。
Potts(1905-1910) 10124
10124. In making thy propitiation upon it. That this signifies thereby the capacity for receiving good from the Lord, is evident from the signification of "making propitiation upon the altar," as being the implantation of good from the Lord, and its reception by a man of the church and by an angel of heaven, after the removal of evils and the derivative falsities (see n. 9506); for by "the altar" (as shown just above, n. 10123) is signified heaven and the church in respect to the reception of good from the Lord. As by "the altar" is signified heaven and the church where celestial good reigns, which is the good of love from the Lord to the Lord, it must be briefly told how the case is with the reception of good in the celestial kingdom. That heaven is distinguished into two kingdoms, one of which is called the celestial kingdom, and the other the spiritual kingdom, has been frequently said above. In each kingdom good is implanted by means of truth, but with those who are in the spiritual kingdom good is implanted by means of truth in the intellectual part, whereas with those who are in the celestial kingdom good is implanted by means of truth in the will part. The implantation of good by means of truth with those who are in the spiritual kingdom is effected in another way than it is with those in the celestial kingdom. With those who are in the spiritual kingdom truth is implanted in the external or natural man, and there first becomes memory-knowledge, and insofar as the man is affected by it, and forms his life according to it, it is called forth into the understanding, and becomes faith, and at the same time charity toward the neighbor. This charity constitutes his new will, and this faith his new understanding, and both, his conscience. [2] But with those who are in the celestial kingdom truth does not become memory-knowledge, nor faith, nor conscience; but it becomes reception in the good of love; and insofar as the life is according to it, it becomes perception, which grows and is perfected with them in accordance with the love, and this day by day while they are unaware of it, almost as with infants. This is done while they are unaware of it because the truth does not stay as knowledge in the memory, neither does it tarry as something intellectual in the thought, but it passes straightway into the will, and becomes of the life; and therefore these do not see truth, but perceive it; and the amount and quality of their perception of it is in accordance with that of the good of love from the Lord to the Lord in which they are; consequently there is much difference in these respects. And because they perceive truth from good, they never confirm it by reasons; but when truths are in question, they merely say, Yea, yea, or Nay, nay. [3] These are they who are meant by the Lord in Matthew:
Let your discourse be, Yea, yea; Nay, nay: that which is beyond these is from evil (Matt. 5:37);
for to reason about truths as to whether such is the case, is not from good, because then the truth is not perceived, but is only believed from authority, and thence from confirmation by one's self. What a man believes from authority belongs to others in himself, and is not his own; and what is merely believed from this source by virtue of confirmation appears after confirmation as truth, even although it is false; as can be very plainly seen from the faith of every religion, and from the variety of this in the whole world. This shows what is the nature and amount of the difference between those who are in the celestial kingdom of the Lord and those who are in His spiritual kingdom. The cause of the difference is that by their life the former turn the truths of the church immediately into goods, but the latter remain in truths, and set faith before life. They who turn the truths of the church immediately into goods by their life, thus who are of the celestial kingdom, are described by the Lord in Mark 4:26-29, and many times elsewhere. (Concerning the difference between the celestial kingdom and the spiritual kingdom, see the places cited in n. 9277.)
Elliott(1983-1999) 10124
10124. 'When you make propitiation on it' means the resulting ability to receive good from the Lord. This is clear from the meaning of 'making propitiation on the altar' as the implantation - after evils and consequently falsities have been removed - of good from the Lord, and the reception of it by a person belonging to the Church or by an angel belonging to heaven, dealt with in 9506. For as shown immediately above in 10123, 'the altar' means heaven and the Church as regards the reception of good from the Lord. Since 'the altar' means the heaven and Church where celestial good reigns, which is the good of love received from the Lord and offered back to the Lord, a brief description of the nature of the reception of good in the celestial kingdom must be given. As has often been stated before, heaven is divided into two kingdoms, one of which is called the celestial kingdom and the other the spiritual kingdom. In both kingdoms good is implanted by means of truth; but with those who are in the spiritual kingdom good is implanted by means of truth in the understanding part of the mind, whereas with those who are in the celestial kingdom good is implanted by means of truth in the will part. The way in which the implantation of good by means of truth takes place in the spiritual kingdom is different from the way in which it does with those in the celestial kingdom. With those in the spiritual kingdom truth is implanted in the external or natural man, where at first it becomes knowledge. To the extent that the person has an affection for it, and lives in accord with it, it is then summoned into the understanding, where it becomes faith and at the same time charity towards the neighbour. This charity constitutes his new will and the faith a new understanding; and both constitute conscience.
[2] But with those in the celestial kingdom truth becomes neither knowledge, nor faith, nor conscience. Instead it becomes a power to receive that is subject to the good of love; and to the extent that they live a life in accord with it, it becomes a power of perception which grows fuller and more perfect as their love does so. This goes on in them day by day without their awareness, almost as it does with young children. The reason why it goes on without their awareness is that truth does not become fixed as knowledge in the memory, nor does it linger as a concept within the power of thought; rather it passes without delay into the will and becomes part of their life. Consequently they do not see truth but perceive it; and the extent and manner of their perception is determined by how much and in what way the good of love received from and offered back to the Lord is present in them. These in the celestial kingdom therefore are very different from those in the spiritual kingdom. And since their perception of truth springs from good they never substantiate it by the use of reasons. Instead whenever truths are the subject they merely say either 'Yes, yes' or 'No, no'.
[3] These are the ones who are meant by the Lord in Matthew,
Let your words be Yes, yes; No, no; anything beyond this is from evila. Matt 5:37.
For reasoning about truths, about whether they are such or not, does not spring from good, because in that case truth is not seen with perception, only believed as a result of receiving it on authority and then corroborating it for oneself. What one believes on authority consists of other people's ideas within one's self and are not one's own; and anything believed on these grounds alone and then corroborated appears after such corroboration to be the truth, even when it is false. This becomes perfectly clear from the beliefs of any religion and from the variety of religions throughout the world.
From all this it is evident what the difference is between those who are in the Lord's celestial kingdom and those who are in His spiritual kingdom. The reason for their difference is that those in His celestial kingdom by the way they live convert the Church's truths immediately into forms of good, whereas those in the spiritual kingdom keep to truths, preferring faith to life. Those who by the way they live convert the Church's truths immediately into good, that is, those who belong to the celestial kingdom, are described by the Lord in Mark 4:26-29, and many times elsewhere. Regarding the difference between the celestial kingdom and the spiritual kingdom, see the places referred to in 9277.
Latin(1748-1756) 10124
10124. `In propitiando te super illo': quod significet sic facultatem recipiendi bonum a Domino, constat ex significatione `propitiare super altari' quod sit post remotionem malorum et inde falsorum, implantatio boni a Domino ac receptio illius ab homine Ecclesiae (c)et ab angelo caeli, de qua n. 9506, nam per `altare,' ut nunc supra n. 10,123 ostensum (o)est, significatur caelum et Ecclesia quoad receptionem boni a Domino. Quia {1} per `altare' significatur caelum et Ecclesia, ubi regnat caeleste bonum, quod est bonum amoris (o)a Domino in Dominum, paucis dicetur quomodo se habet cum receptione boni in regno caelesti: quod caelum in duo regna distinctum sit, quorum unum vocatur regnum caeleste et alterum regnum spirituale, saepius prius dictum est; in utroque regno implantatur bonum per verum, sed apud illos qui in regno spirituali sunt, implantatur bonum per verum in parte intellectuali, at apud illos qui in regno caelesti sunt, implantatur bonum per verum in parte voluntaria; implantatio boni per verum apud illos qui in regno spirituali sunt fit alio modo quam apud eos qui in regno caelesti sunt; apud illos qui in regno spirituali sunt, implantatur verum in externo seu naturali homine, et ibi primum fit scientia, et quantum homo afficitur illo et vivitur secundum illud, evocatur in intellectuale et {2} fit fides et simul charitas erga proximum; charitas haec constituit novum ejus voluntarium et fides novum intellectuale, utrumque conscientiam; [2] at apud eos qui in regno caelesti sunt, verum non fit scientia, nec fides, nec conscientia, sed fit receptio in bono amoris, et quantum {3} vivitur secundum illud, fit perceptio quae crescit et perficitur apud illos secundum amorem; hoc fit indies illis nescientibus paene sicut apud infantes; quod fiat illis nescientibus, est quia non haeret ut scientia {4} in memoria nec moratur ut intellectuale in cogitatione, sed transit extemplo in voluntarium ac fit vitae; quapropter hi non vident verum sed percipiunt illud; et tantum et taliter percipiunt, quantum et qualiter in bono amoris Domino in Dominum sunt; inde horum multa est differentia; et quia percipiunt verum ex bono, ideo nusquam confirmant illud per rationes, sed cum res est de veris, modo dicunt vel, Ita, (o)ita, vel, Non, (o)non; hi sunt qui intelliguntur a Domino apud Matthaeum, Esto sermo vester, Ita, ita, Non, non; quod ultra haec est, ex malo est, v (x)37;[3] nam ratiocinari de veris num ita sit, non ex bono est, quoniam tunc non percipitur verum sed modo creditur {5} ex auctoritate, et inde confirmatione a semet; {6} quod creditur ex auctoritate, hoc aliorum in se est et non suum, et quod (t)solum creditur inde {7} ex confirmationem hoc apparet post confirmationem ut verum, tametsi foret falsum; ut manifeste constare potest a fide cujusvis {8} religiosi, et (o)ex ejus varietate in universo terrarum orbe; inde patet quae et qualis differentia est inter illos qui in regno caelesti Domini sunt, et inter illos qui in regno spirituali Ipsius sunt; causa differentiae est quia illi {9} vertunt vera Ecclesiae statim in bona per vitam, hi {10} autem manent in veris, et fidem praeferunt vitae. Qui vertunt vera Ecclesiae statim in bona per vitam, ita qui e regno caelesti sunt, describuntur a Domino apud Marcum iv 26-29, ac alibi pluries. De differentIa regni caelestis et regni spiritualis, videantur citata n. 9277. @1 hic$ @2 ibi$ @3 ex illo$ @4 scientificum$ @5 i quod ita sit$ @6 et$ @7 After confirmatione$ @8 non$ @9 sui$ @10 illi$