10336.“凡心里有智慧的，我把智慧放在他心里”表所有为了良善和真理而意愿并实行良善和真理的人。这从“心”、“心里有智慧的”和“把智慧放在心里”的含义清楚可知：“心”是指一个人的至内在部分，被称为他的意愿，由于构成人的爱的，也构成他的意愿，所以“心”也表示爱（关于“心”表示爱，可参看3635，3883-3896，9050；关于它表示意愿，可参看2930，3888，7542，8910，9113，9300，9495节）；“心里有智慧的”是指一个为了良善和真理而意愿并热爱良善和真理的人，因为这是一个智慧人的标志，并且出于爱实践真理就是智慧（10331节），这是心里有智慧者的标志，并且出于爱实践良善就是内心的智慧；“把智慧放在心里”是指出于主，因而出于爱之良善做这些事，因为爱之良善来源于主。所有这样的人都是为了良善和真理而意愿并实行良善和真理，因为良善和伴随良善的真理就是与他们同在的主；事实上，那些来源于主，因而属于主的事物也是祂自己。
这就是为什么说主是良善本身和真理本身。主是良善本身，这一点从祂自己的话清楚看出来：
你为什么称我是良善的呢？除了神以外，没有一个良善的。（马太福音19:16，17；路加福音18:18，19）
那里还列举了爱与仁的善行：
这些事你们既作在我这弟兄中一个最小的身上，就是作在我身上了。（马太福音25:40）
“弟兄”这个词描述了那些处于良善的人，因而描述了良善的多样性（参看2360，3803，3815，4121，5409节）；因此，那些处于源于主的良善之人就是祂的弟兄（4191，5686，5692，6756节）。主是真理本身，这一点从主的这些话清楚看出来：
耶稣说，我就是道路，真理，生命。（约翰福音14:6）
另一处：
只等真理的灵来了，祂要引导你们进入一切的真理；祂不是凭自己说的。祂要将受于我的告诉你们。（约翰福音16:13-15）
由此明显可知“把智慧放在心里”是什么意思。
在耶利米书，“将律法写在心上”意思也大致相同：
我要将我的律法放在他们中间，写在他们心上。他们各人不再教导自己的同伴和自己的弟兄说，你该认识耶和华。因为他们都必认识我。（耶利米书31:33，34）
“将律法写在心上”表示将神性真理赋予意愿，因而赋予一个人的爱。当这一切完成时，这个人就不再需要从记忆中提取神性真理；相反，属于爱的良善本身会使他凭直觉感知。这就是为何经上说“他们各人不再教导自己的同伴和自己的弟兄说，你该认识耶和华。因为他们都必认识我”。住在至内层天堂的属天天使就是这个样子（参看9277节提到的地方）。
必须简要说明什么叫为了良善和真理而意愿并实行良善和真理，也就是此处“把智慧放在凡心里有智慧者的心里”所表示的。凡爱主胜过一切，爱邻如己的，都是为了良善和真理而实行良善和真理。因为如前所述，良善和真理就是主自己，所以当他们爱良善和真理时，也就是当他们出于爱而意愿并实行它们时，就是在爱主。那些爱邻如己的人也是为了良善和真理而意愿并实行良善和真理，因为从普遍意义上说，良善和真理就是邻舍。邻舍是一个人的同胞、本地社区、国家、教会和主的国；爱邻舍在于对这些的善意，也就是说，在于渴望它们的良善；因此，它们的良善就是那必须被爱的。当这良善被爱时，主就被爱，因为这良善源于主，或说主是这良善的源头。
由此明显可知，被称为仁爱的对邻之爱含有对主之爱在自己里面。如果这爱不在它里面，那么同胞、社区、国家、教会和主的国就是为了自我而被爱的，因而不是出于良善，而是出于邪恶被爱的；因为一个人为了作为目的的自我所行的，都来源于邪恶。为了自我而爱邻舍就是为了作为目的的利益和重要地位而爱他。目的决定了某件事是源于良善还是源于邪恶。目的就等同于爱，因为凡一个人所爱的，他都会以之为目的。目的也等同于意愿，因为凡一个人所意愿的，他都会去爱。因此，某人行动所为的目的，或他的意图就是这个人自己；因为一个人的品质取决于他的意愿和爱的品质。
Potts(1905-1910) 10336
10336. And in the heart of everyone that is wise in heart I have put wisdom. That this signifies all who will and do what is good and true for the sake of what is good and true, is evident from the signification of "heart," as being the inmost of man which is called his will; and as that is of the will of man which is of his love, therefore by the "heart" is also signified the love. (That the "heart" denotes the love, see n. 3635, 3883-3896, 9050; and that it denotes the will, n. 2930, 3888, 7542, 8910, 9113, 9300, 9495.) And from the signification of "one that is wise in heart," as being one who wills and loves what is good and true for the sake of what is good and true; for it is the part of one who is wise, and it is wisdom, to do truths from love (n. 10331); and it is the part of one who is wise in heart, and it is wisdom of heart, to do what is good from love; and from the signification of "putting wisdom in the heart," as being to do these things from the Lord, thus from the good of love, because the good of love is from the Lord; for all such will and do what is good and true for the sake of what is good and true, because good and the truth of good are the Lord with them, inasmuch as the things which are from Him, thus which are His, are also Himself. [2] For this reason it is said that the Lord is good itself and truth itself. That the Lord is good itself is evident from His own words: "Why callest thou Me good? None is good save one, God" (Matt. 19:16, 17; Luke 18:18, 19); also where the goods of love and of charity are recounted: "Insofar as ye have done it unto one of the least of these My brethren, ye have done it unto Me" (Matt. 25:40). (That those are called "brethren" who are in good, thus that goods are so called, see n. 2360, 3803, 3815, 4121, 5409. Thus those are the Lord's "brethren" who are in good from Him, n. 4191, 5686, 5692, 6756.) And that the Lord is truth itself, is evident from these words: "Jesus said, I am the way, the truth, and the life" (John 14:6); and in another place: "When He, the Spirit of truth, is come, He shall lead you into all truth; for He shall not speak from Himself. He shall take of Mine, and shall declare it unto you" (John 16:13-15). From this it is evident what is meant by "putting wisdom in the heart." [3] The like is also meant by "writing the law upon the heart," in Jeremiah:
I will put My law in the midst of them, and I will write it on their hearts. Neither shall they teach any longer a man his companion, or a man his brother, saying, Know ye Jehovah; for they shall all know Me (Jer. 31:33, 34). To "write the law upon the heart" denotes to impart Divine truth to the will, thus to the love. When this is done, Divine truth is no longer drawn out from the memory, but is perceived from the good of love itself; and therefore it is said, "they shall teach no longer a man his companion, or a man his brother, saying, Know ye Jehovah, for they shall all know Me." (That such are the celestial angels, who are in the inmost heaven, see at the places cited in n. 9277.) [4] What it is to will and do what is good and true for the sake of what is good and true, which is signified by "putting wisdom in the heart of everyone that is wise in heart," shall be briefly told. All who love the Lord above all things, and the neighbor as themselves, do what is good and true for the sake of what is good and true; for good and truth are the Lord Himself, as before said, and therefore when they love good and truth, that is, when they will and do them from love, they love the Lord; and so also do those who love the neighbor as themselves, because in the universal sense the neighbor is good and truth; for the neighbor is one's fellow citizen, it is society, it is our country, it is the church, and it is the Lord's kingdom; and to love the neighbor is to will well to these, that is, to will their good; and therefore it is their good which is to be loved; and when this is loved, the Lord is loved, because this good is from Him. [5] From this it is evident that love toward the neighbor, which is called charity, has in itself love to the Lord. If this love is not in it, then one's fellow citizen, society, our country, the church, and the Lord's kingdom, are loved for the sake of self, and thus are not loved from good, but from evil; for whatever is from man for the sake of self as the end is from evil. To love the neighbor for the sake of self is to love him for the sake of profit and honor as ends. The end is what determines whether it is from good or from evil, for the end is the love, because that which a man loves he has for his end. The end is also the will, for that which a man wills he loves. Consequently the end regarded, or the purpose, is the man himself; for a man is such as is his will, and such as is his love.
Elliott(1983-1999) 10336
10336. 'And I have put wisdom in the heart of everyone wise in heart' means all those who will and do what is good and true for goodness and truth's sake. This is clear from the meaning of 'heart' as the inmost part of a person, which is called his will, and since that which composes a person's love constitutes his will, 'heart' also means love (for the meaning of 'heart' as love, see 3635, 3883-3896, 9050, and for the meaning of it as the will, 2930, 3888, 7542, 8910, 9113, 9300, 9495); from the meaning of 'the wise in heart' as one who wills and loves what is good and true for goodness and truth's sake, for it is the mark of someone 'wise', and it is wisdom, to be moved by love to put truths into practice, 10331, and the mark of someone 'wise in heart' and wisdom of heart to be moved by love to put good into practice; and from the meaning of 'putting wisdom in the heart' as being moved by the Lord, and so by the good of love, to do those things, for the good of love originates in the Lord. All such people will and do what is good and true for goodness and truth's sake, because good and the truth that goes with good are the Lord as He exists with them; for those things which originate in Him, and so which are His, are also He Himself.
[2] This is the reason for saying that the Lord is Goodness itself and Truth itself. It is clear from the Lord's own words that He is Goodness itself,
Why do you call Me Good? Nobody is Good except the one God. Matt 19:16,17; Luke 18:18,19.
And where the good deeds of love and charity are listed,
Insofar as you did it to one of the least of these My brothers you did it to Me. Matt 25:40.
The word 'brothers' describes those who are governed by good, and so describes varieties of good, see 2360, 3803, 3815, 4121, 5409; thus 'the Lord's brothers' are those who are governed by good that originates in Him, 4191, 5686, 5692, 6756. It is likewise clear from the Lord's words that He is Truth itself,
Jesus said, I am the way, the truth, and the life. John 14:6.
And elsewhere,
When the Spirit of truth comes, He will guide you into all truth; He will not speak from Himself. He will take from what is Mine and declare it to you. John 16:13-15.
From all this it is evident what 'putting wisdom in the heart' means.
[3] 'Writing the law on the heart' in Jeremiah is also used to mean much the same thing,
I will put My law in the midst of them, and will write it on their heart. No more will every man teach his companion, or every man his brothera, saying, Know Jehovah. For they all will know Me. Jer 31:33,34.
'Writing the law on the heart' means entering Divine Truth into the will, thus in a person's love. When this is done the person no longer has to draw Divine Truth out of store in his memory; instead the good itself belonging to love causes him to perceive intuitively. This is why it says, 'No more will every man teach his companion, or every man his brother, saying, Know Jehovah. For they all will know Me'. This is what celestial angels inhabiting the inmost heaven are like, see in the places referred to in 9277.
[4] What it is to will and do what is good and true for goodness and truth's sake, meant here by 'putting wisdom in the heart of everyone wise in heart', must be stated briefly. All who love the Lord above all things and their neighbour as themselves do what is good and true for goodness and truth's sake. For as has been stated above, goodness and truth are the Lord Himself; therefore since they love what is good and true, that is, since they are moved by love to will and do it, they love the Lord. Those too who love their neighbour as themselves will and love what is good and true for goodness and truth's sake, for in the universal sense that which is good and true constitutes the neighbour. The neighbour is one's fellow citizen, the [local] community, one's country, the Church, and the Lord's kingdom; and loving the neighbour consists in goodwill towards these, that is, in desiring their good, and therefore their good is what must be loved. And when this is loved the Lord is loved, since He is the source of this good.
[5] From all this it is evident that love towards the neighbour, which is called charity, holds love to the Lord within itself. If this love is not held within it, fellow citizens, community, country, Church, and the Lord's kingdom are loved for selfish reasons, and so not from a desire that is good but from one that is bad; for whatever a person does for the sake of self as the end in view springs from a desire that is bad. Loving the neighbour for the sake of self consists in loving him for the sake of gain and important positions as the ends in view. The end in view is what determines whether something springs from a desire that is good or one that is bad. The end in view is identical with the love; for what the person loves, that he has as his end. The end in view is also identical with the will; for what a person wills, that he loves. Consequently the end for the sake of which someone acts, or his intentions, constitutes the real person; for a person's character is determined by the character of his will and of his love.
Latin(1748-1756) 10336
10336. `Et in corde omnis sapientis corde dedi sapientiam': quod significet omnes qui volunt et faciunt bonum et verum propter bonum et verum, constat ex significatione `cordis' quod sit intimum hominis, quod vocatur ejus voluntas; et quia id est voluntatis hominis quod est ejus amoris, ideo per `cor' etiam significatur amor; quod `cor' sit amor, videatur n. 3635, 3883-3896, 9050, et quod sit voluntas, n. 2930, 3888, 7542, 8910, 9113, 9300, (x)9495; {1} ex significatione `sapientis corde' quod sit qui vult et amat bonum et verum propter bonum et verum, nam `sapientis' est et sapientia ex amore facere vere, n. 10,331; et `sapientis corde' ac sapientia cordis est ex amore facere bonum; et ex significatione `dare sapientiam in corde' quod sit ex Domino facere illa, ita ex bono amoris, nam bonum amoris est a Domino; illi enim omnes volunt et faciunt bonum et verum propter bonum et verum, quoniam bonum (c)et verum boni sunt Dominus apud illos; quae enim sunt ab Ipso, ita quae sunt Ipsius, sunt quoque Ipse; [2] inde est quod dicatur quod Dominus sit ipsum Bonum (c)et ipsum Verum; quod Dominus sit ipsum Bonum, constat a Domini verbis, Quid Me dicis Bonum? nemo est Bonus nisi unus, Deus, Matth. xix 16, 17; Luc. xviii 18, 19;et ubi recensentur bona amoris et charitatis, Quantum fecistis uni ex his fratribus Meis minimis, Mihi fecistis, Matth. xxv (x)40;
quod `fratres' dicantur qui in bono, ita {2} bona, videatur n. 2360, 3803, 3815, 4121, 5409; ita `fratres Domini' qui in bono sunt ab Ipso, n. 4191, 5686, 5692, 6756; et quod Dominus sit ipsum Verum, Jesus dicit, Ego sum via, veritas, et vita, Joh. xiv 6:
et alibi, Quando venerit Spiritus veritatis, ducet vos in omnem veritatem; non loquetur a Semet, ex Meo accipiet et annuntiabit vobis, Joh. xvi 13-15;
[3] inde patet quid sit `dare sapientiam in corde'; simile etiam intelligitur per `legem scribere super cor' apud Jeremiam, Dabo legem Meam in medio eorum, et super cor eorum scribam (c)eam; neque docebunt amplius vir socium suum, aut vir fratrem suum, dicendo, Cognoscite Jehovam, omnes enim cognoscent Me, xxxi (x)33, 34;
`scribere legem super cor' est indere Divinum Verum voluntati, ita amori; quod cum fit, Divinum Verum non amplius ex memoria depromitur, sed ex ipso bono amoris percipitur; quapropter dicitur, Non docebunt amplius vir socium suum, aut vir fratrem suum, dicendo, Cognoscite Jehovam, omnes enim cognoscent Me; quod tales sint angeli caelestes, qui in intimo caelo, videatur in locis citatis n. 9277. [4] Quid sit velle et facere bonum et verum propter bonum et verum, quae significantur per `in corde omnis sapientis corde dare sapientiam,' paucis dicetur: omnes qui amant Dominum super omnia, et proximum sicut semet, illi faciunt bonum et verum propter bonum et verum, bonum enim et verum {3}sunt Ipse Dominus, ut supra dictum est, quapropter cum amant bonum et verum, hoc est, {4}cum volunt et faciunt illa ex amore, amant Dominum; etiam qui amant proximum sicut semet, etiam volunt et amant bonum et verum propter bonum et verum, quoniam proximus in universali sensu est bonum et verum; proximus enim est concivis, est societas, est patria, est Ecclesia, (c)et est regnum Domini; {5}et amare proximum est velle illis bene, seu velle illorum bonum, quapropter est eorum bonum quod amandum; et cum hoc amatur, amatur Dominus, quia ab Ipso est hoc bonum; inde patet quod amor erga proximum, qui vocatur charitas, in se [5] habeat amorem in Dominum; si non hic amor in illo sit, tunc amatur concivis, societas, patria, {6}Ecclesia, et regnum Domini, propter se, et {7}sic non amatur ex bono sed ex malo; nam quicquid est ab homine propter se ut finis, est ex malo; amare proximum propter se est propter lucrum et honorem ut fines; finis est qui determinat num ex bono sit vel ex malo, nam finis est amor, quod enim homo amat, hoc pro fine habet; finis etiam est voluntas, nam quod homo vult, hoc {8}amat; inde finis {9} propter quem, seu intentio, est ipse homo; nam talis est homo qualis ejus {9} voluntas, et qualis {9} ejus amor. @1 i et$ @2 i ipsa$ @3 est$ @4 qui$ @5 at$ @6 et Ecclesia propter se$ @7 tunc$ @8 d amat i pro fine habet$ @9 i est$