10555.“好像人与邻舍说话一般”表真理和良善的结合。这从“说话”、“人”和“邻舍”的含义清楚可知：“说话”是指一种相互的觉察和随之而来的结合，如刚才所述（10554节）；“人”是指真理（3134，3459，4823，7716，9007节）；“邻舍”是指与真理结合的良善。圣言的各个地方都提到了“人与邻舍”或“人与同伴”，以此表示以一种相互的方式，“人与弟兄”也是。当表示以一种相互的方式时，要理解为是一种相互的结合，就像真理与良善之间的那种结合。真理以一种相互的方式与良善结合，因为真理从良善获得自己的存在，良善从真理获得自己的具体品质。天上没有不与良善结合的任何真理，因为没有良善，真理什么都不是；没有真理，良善也什么都不是。事实上，没有良善的真理就像没有存在的显现，没有真理的良善就像没有显现的存在。或没有良善的真理就像没有生命的一个身体，没有真理的良善就像没有一个身体的生命。因此，除非这二者结合在一起，否则它们都不是能实现某种事物的任何东西，也就是说，它们不是天堂和教会的任何事物能被归属的任何东西。
一个没有另一个的情形就像人里面理解力没有意愿，或意愿没有理解力的情形。一个的确能与另一个分离，如理解何为真理和良善，却不意愿。但在这种情况下，理解力拥有从某个其它源头，而非良善所获得的一个意愿。它从对自我的良好意愿，或为了自我而对他人的良好意愿那里获得它，而对真理和良善的理解则充当达到这个目的的手段。那些正确思考这个问题的人能认识到，人的理解力从它的意愿那里获得自己的生命，没有意愿，它什么也不是；而且理解力和意愿转向彼此，并结合在一起。真理和良善，因而信和爱的情况也是这样。除非真理与良善结合，或信与爱结合，否则就没有真理或良善，也没有信或爱。之所以说这些事，是为了叫人们知道当如何理解“人与同伴”或“人与邻舍”，以及“人与弟兄”在灵义上所表示的相互结合。
Potts(1905-1910) 10555
10555. As a man speaketh unto his neighbor. That this signifies the conjunction of truth and good, is evident from the signification of "speaking," as being a mutual perception and the consequent conjunction (of which just above, n. 10554); from the signification of "man" [vir], as being truth (n. 3134, 3459, 4823, 7716, 9007); and from the signification of "neighbor," as being the good with which truth is conjoined. In the Word throughout mention is made of "man and neighbor," or of "man and companion;" and thereby is signified what is mutual, as also by "man and brother." And when what is mutual is signified, there is meant mutual conjunction, such as is that between truth and good; for truth mutually conjoins itself with good, for the reason that truth has its being from good, and good has its quality in truth. In heaven there is not any truth which is not conjoined with good, for the reason that truth is not anything without good, nor is good anything without truth. For truth without good is like manifestation [existere] without being [esse], and good without truth is like being without manifestation; that is, truth without good is like a body without life; and good without truth is like life without a body. Wherefore unless they are conjoined together, they are not anything from which comes anything, that is, they are not anything of which anything of heaven and of the church can be predicated. [2] The case herein is like what understanding would be in man without will, or like what will would be without understanding. One is indeed possible separate from the other, as for example to understand what is true and good, and not to will it. But in this case to understand has its will from some other source than good; it has it from willing for one's self, or for the sake of one's self, to which the understanding of truth and of good serve as a means. He who reflects well is able to know that understanding with man has its life from his willing; and that without willing it is not anything; and also that understanding and willing mutually regard each other, and are conjoined together. The case is the same with truth and good, consequently with faith and love. Unless truth is conjoined with good, or faith with love, there is no truth or good, nor faith or love. These things have been said in order that it may be known what is meant by the mutual conjunction which in the spiritual sense is signified by "man and companion," or by "man and neighbor," and also by "man and brother."
Elliott(1983-1999) 10555
10555. 'As a man (vir) speaks to [his] neighbour' means the joining together of truth and good. This is clear from the meaning of 'speaking' as reciprocal perception and the consequent joining together, as immediately above in 10554; from the meaning of 'man' (vir) as truth, dealt with in 3134, 3459, 4823, 7716, 9007; and from the meaning of 'neighbour' as good to which truth is joined. Various places in the Word use the expression 'man and neighbour' or 'man and companion', and by it in a reciprocal way is meant, as also by 'man and brother'. And when in a reciprocal way is meant a reciprocal joining together should be understood, like that of truth and good. For truth joins itself in a reciprocal way with good, because truth derives its being from good, and good receives its specific quality in truth. No truth exists in heaven that is not joined to good, because without good truth is not anything; nor is good anything without truth. For truth without good is like the receiver of being without the giver of being, and good without truth is like the giver of it without the receiver. Or truth without good is like a body without life, and good without truth is like life without a body. Therefore unless the two are joined together they are not anything that can accomplish anything; that is, they are not anything to which anything of heaven and the Church can be attributed.
[2] The situation when one is without the other is similar to that when the human understanding exists without the will, or the will without the understanding. One may indeed become separated from the other, as when there is an understanding of what is true and good but no will to do it. In this case however the understanding has a will derived from a source other than that which is good. It derives it from willing well to self, or [to others] for the sake of self, with the understanding of what is true and good serving as means to this end. Those who reflect correctly on the matter may recognize that the human understanding derives its life from its will, without which it is not anything, and also that understanding and will turn to each other and are linked together. A similar situation exists with truth and good, consequently with faith and love. Unless truth is linked to good, or faith to love, there is no truth or good, nor any faith or love. These matters have been mentioned in order that people may know what to understand by a linking of each to the other, meant in the spiritual sense by 'man and companion' or 'man and neighbour', and also by 'man and brother'.
Latin(1748-1756) 10555
10555. `Quemadmodum loquitur vir ad proximum [suum]': (x)quod significet conjunctionem veri et boni, constat ex significatione `loqui' quod sit perceptio mutua, et inde conjunctio, ut mox supra n. 10554, ex significatione `viri' quod sit verum, de qua n. 3134, 3459, 4823, 7716, 9007, et ex significatione `proximi' quod sit bonum cum quo conjungitur verum; in Verbo passim dicitur `vir et proximus' seu `vir et socius {1},' et per id significatur mutuo, ut quoque per `virum et fratrem'; et cum significatur mutuo, tunc {2}intelligitur mutua conjunctio, qualis est inter verum et bonum, verum enim se mutuo conjungit cum bono, ex causa quia verum habet suum esse a bono, (c)et bonum habet suum quale in vero; in caelo non datur {3}aliquod verum quod non conjunctum est bono, ex causa quia verum non est aliquid absque bono, nec bonum {4} absque vero, est enim verum absque bono sicut existere absque esse, et est bonum absque vero sicut esse absque existere; seu verum absque bono est sicut corpus absque vita, et est bonum absque vero sicut vita absque corpore, quapropter nisi conjuncta sunt, non sunt aliquid, ex quo fit aliquid, seu non sunt aliquid de quo praedicari potest aliquid caeli et Ecclesiae; [2] hoc similiter se habet sicut apud hominem intelligere absque velle, et velle absque intelligere; datur quidem unum separatum ab altero, sicut intelligere verum et bonum, et non velle illud; sed tunc intelligere habet suum velle aliunde quam ex bono, habet ex velle sibi, {5}aut propter se, cui inservit intelligere verum et bonum pro medio; {6} qui reflectit bene, scire potest quod intelligere apud hominem vitam suam habeat ex suo velle, et quod absque velle non sit aliquid, tum quod intelligere et velle se spectent mutuo, et conjuncta sint; similiter se habet cum vero et bono, proinde cum fide et amore; nisi verum sit conjunctum bono, (x) seu fides amori, non est verum aut bonum, nec fides aut amor. Haec dicta sunt ut sciatur quid intelligitur per mutuam conjunctionem, quae in sensu spirituali significatur per `virum et socium' seu per `virum et proximum,' {7}et quoque per `virum et fratrem.' @1 i ejus$ @2 est$ @3 alicubi$ @4 i est aliquid$ @5 seu$ @6 i et$ @7 tum$