6159.“也作你们和你们家人的食物”表以便真理之良善由此能存在于每一个事物中。这从“食物”和“家人”的含义清楚可知：“食物”是指真理之良善（参看5410，5426，5487，5582，5588，5655节）；“家人”是指源于真理的良善的每一个事物。因此，“作家人的食物”表示每一个事物中的真理之良善。至于真理之良善在每一个事物中，情况是这样：随着一个人重生，良善会渗透到属于他的每一个部分中；因为那时，对良善的情感变成在他里面普遍掌权的东西；普遍掌权的东西也会在每一个体部分中，或每一个部分中掌权。这一点从每个人的主导情感可以看出来。这种情感，无论是什么，就存在于他意愿的每一个体部分，以及他思维的每一个体部分中。尽管它看似并不总是存在于思维中，但它的确在那里。它之所以看似不在那里，是因为在这种时候，它披上了由环境所引入的其它情感；但是，随着这些情感被剥去，主导情感就会出现，一目了然。
灵人与天使的情形就是对这一点的最好证明。邪恶的灵人，或邪恶在里面占主导地位的灵人就是每一个部分中的邪恶。就连他们谈论真理，或作出善行时也是如此；因为他们在如此行时，心里想的无非是骗别人相信他们是善灵，从而利用良善的外表迷惑别人。当他们如此行时，仅仅从他们说话的声调、语气就能清楚听出来，也可从他们发出的气场察觉出来。良善在里面占主导地位的天上天使，就是每一个部分中的良善。换句话说，来自主的良善从他们的每一个部分中闪耀出来。即便他们表面上在做某种恶事，但他们的目的或意图仍是良善可以由此而来。由此可见，在良善普遍掌权的地方，它在每一个部分中都掌权；这同样适用于邪恶掌权的地方。因为普遍掌权的东西首先始于每一个部分都是良善或邪恶，换句话说，所有部分都具有相同的性质之时；这些部分的质和量就决定了整体的性质。因为被称为整体的，是凭着它存在于每个单独部分中而成为整体。
Potts(1905-1910) 6159
6159. And for your food, and for them in your houses. That this signifies that thereby the good of truth may be in each and all things, is evident from the signification of "food," as being the good of truth (see n. 5410, 5426, 5487, 5582, 5588, 5655); and from the signification of "those who are in the houses," as being each and all things of good derived from truth. Thus "for food for those in the houses" denotes the good of truth in each and all things. As regards the good of truth being in each and all things, the case is this. In proportion as a man is being regenerated, good insinuates itself into each and all things that appertain to him; for the affection of good becomes that which reigns universally in him; and that which reigns universally reigns also singularly, that is, in each and all things. This may be seen from the ruling affection with everyone. This affection, whatever it may be, is present in each particular of his will, and also in each particular of his thought, and although it does not always appear to be present in the thought, nevertheless it is in it. The reason why it does not appear is that at these moments it is clothed with affections that are insinuated by means of objects; but as these affections are put off, the ruling affection comes into plain view. [2] This cannot be better seen than from the case of spirits and angels. Spirits who are evil, or with whom evil is dominant, are evil in each and all things, even when they are speaking what is true and are doing what is good, for in all this they have no other intention than to deceive others so as to be believed to be good, and thus to beguile under a semblance of good. When this is the case, it is plainly heard from the very tone of their speech, and is also perceived from their sphere. The angels in heaven, with whom good rules, that is, universally reigns, are good in each and all things; or in other words, with them good from the Lord shines forth in each and all things; for even if they do anything of evil in the outward form, it is nevertheless their end or intention that good may come therefrom. From all this it is evident that where good universally reigns, it reigns in each and all things; and it is the same with evil. For that which reigns universally comes into existence for the first time when each and all things are of the same nature; and the universal is according to the quality and quantity of these; for that which is called universal is universal from the fact that it is in all things individually.
Elliott(1983-1999) 6159
6159. 'And for your food, and for those in your households' means so that the good of truth may therefore be present in every single part. This is clear from the meaning of 'food' as the good of truth, dealt with in 5410, 5426, 5487, 5582, 5588, 5655, and from the meaning of 'those who are in households' as every single instance of good derived from truth, so that 'for food for those in your households' is the good of truth in every single part. What is really meant by this- by the statement that the good of truth may be present in every single part - is this: As a person undergoes regeneration, good instills itself into every single part of him, for it then comes about that an affection for good reigns throughout the whole of him. And what reigns throughout the whole reigns in each individual or every single part. This may be recognized from the dominant affection in any person. That affection, whatever it may be, is present in every individual part of his will, and also in every individual part of his thought. Even though it does not seem to be present always in his thought, it is nevertheless there. It does not seem to be there because at such moments it is covered over by other affections that circumstances introduce; but as those affections are stripped away, so the dominant affection comes into view.
[2] There is no better way to demonstrate this than by reference to spirits and angels. Spirits who are evil, that is, ones in whom evil has dominion, are evil in every single part. They are such even when they utter what is true or perform a good action, for in doing so they have nothing else in mind than to deceive others into thinking that they are in fact good spirits, and so to mislead them by an outward appearance of goodness. When they are doing this it can be clearly detected simply from the sound of their voice, and one can also detect it in the sphere emanating from them. Angels in heaven, in whom good has dominion, that is, reigns throughout, are good in every single part. That is, good from the Lord shines out of every single aspect of them. Even if they do something evil to outward appearance, their end or intention nevertheless is that good may be the outcome From all this it may be seen that where good reigns throughout the whole, it does so in every single part; and the same holds true where evil reigns. For a reigning throughout the whole first begins when every single part is good or evil; and the essential nature and the number of those parts determines the nature of the whole. For what is called the whole is such by virtue of its existence in each separate part .
Latin(1748-1756) 6159
6159. `Et ad cibum vestrum, et illis in domibus vestris': quod significet ut inde veri bonum in omnibus et singulis, constat ex significatione `cibi' `quod sit veri bonum, de qua n. 5410, 5426, 5487, 5582, 5588, 5655, et ex significatione `illorum qui in domibus' quod sint omnia et singula boni ex vero; ita `ad cibum illis in domibus' est veri bonum in omnibus et singulis. Cum hoc quod veri bonum sit in omnibus et singulis, ita se habet: homo sicut regeneratur ita bonum se insinuat in omnia et singula ejus, fit enim affectio boni universale regnans apud illum; et quod universaliter regnat, hoc regnat singulariter, hoc est, in omnibus et singulis; hoc constare potest ab affectione dominante apud unumquemvis; ea affectio quaecumque sit, in singulis ejus voluntatis adest, etiam in singulis cogitationis; et quamvis non semper in cogitatione adesse apparet, usque tamen est in illa; quod non appareat, est quia illis momentis induitur affectionibus quae per objecta insinuantur, quae affectiones prout exuuntur ita se affectio dominans sistit conspicuam; [2] hoc non melius constare potest quam a spiritibus et angelis; spiritus qui mali,seu apud quos malum dominatur, in omnibus et singulis sunt mali, etiam cum verum loquuntur et bonum agunt, nam per haec non intendunt aliud quam decipere alios ut credant esse bonos, et sic sub specie boni fallant; hoc cum fit, manifeste auditur solum ex sono loquelae eorum, tum percipitur ex sphaera eorum; angeli in caelo apud quos bonum dominatur, hoc est, universaliter regnat, in omnibus et singulis sunt boni, hoc est, apud illos bonum a Domino ex omnibus et singulis elucet, etiam si aliquid mali in externa forma faciunt usque est finis seu intentio ut inde bonum eveniat. Ex his constare potest quod, ubi bonum universaliter regnat, in omnibus et singulis regnet; similiter ubi malum; nam universale regnans existit tunc primum cum omnia et singula talia sunt, et secundum horum quale et quantum est universale; nam quod dicitur universale, hoc est universale ex eo quod singulariter sit in omnibus. @1 i quod cibi I$