8694.“就到我这里来，我便在双方之间施行审判”表这时，他们照着被启示的真理被安排。这从“到他这里”和“在双方之间施行审判”的含义清楚可知：“到他这里”当论及“摩西”所代表的神之真理时，是指请教当意愿和实行的事（参看8692节）；“在双方之间施行审判”是指在真理当中的安排。“审判”是指安排（参看8685节）。由此可知，这种安排合乎被启示的真理；因为经上刚刚说：“百姓到他这里来求问神”，紧接着又说：“祂叫他们知道神的典章和律法”。
“启示”表示阅读圣言时的光照，以及那时的觉知；因为那些处于良善并渴慕真理的人以这种方式接受教导；但那些未处于良善的人则无法通过圣言接受教导，而是只能确认诸如他们从小就被教导的那类事物，无论它们是真理还是虚假。那些处于良善的人之所以拥有启示，而那些陷入邪恶的人没有启示，是因为就内义而言，圣言中的每一个事物都论及主及其国度，与人同在的天使照内义觉知圣言。他们的觉知被传给处于良善，阅读圣言，并出于对真理的情感而渴慕真理，从而拥有光照和觉知的这个人。因为对那些处于良善，并由此处于对真理的情感之人来说，心智的理解力部分已经被打开进入天堂，他们的灵魂，也就是他们的内在人与天使相交。但那些未处于良善，因而并非出于对良善的情感而渴慕真理的人则完全不同；天堂向这些人关闭。
不过，至于对那些处于良善，并由此处于对真理的情感之人来说，启示是何性质，这是无法描述的。它不是显明的东西，也不是完全隐藏的东西，而是一种来自里面的倾向，即倾向于接受事物是真的，或若它不是真的，就不接受。当它倾向于接受时，心智就安歇了，并且是安宁的；在这种状态下就会存在伴随信的承认。这一切的发生是由于来自主的天堂流注；因为有光经由天堂从主而来，这光围绕并光照理解力，也就是内视的眼睛。现在在那光中所看见的事物是真理，因为这光其实是从主发出的神性真理。这神性真理就是天堂里的光，这一点在前面已经频繁说明。
Potts(1905-1910) 8694
8694. It cometh unto me, and I judge between a man and his companion. That this signifies that at this time they are disposed in conformity with revealed truth, is evident from the signification of "coming unto him," when said of the truth Divine which is represented by Moses, as being to consult what must be willed and done (see above n. 8692); and from the signification of "judging between a man and his companion," as being a disposing among truths. (That "to judge," denotes to dispose, see above, n. 8685.) That it is in conformity with revealed truth, follows; for it is said just above, that "the people came unto him to inquire of God," and just below, that he "makes known to them the judgments and laws of God." God." [2] By "revelation" is meant enlightenment when the Word is read, and perception then; for they who are in good and long for truth are taught in this way from the Word; but they who are not in good cannot be taught from the Word, but can only be confirmed in such things as they have been instructed in from infancy, whether true or false. The reason why those who are in good have revelation, and those who are in evil have no revelation, is that in the internal sense each and all things in the Word treat of the Lord and of His kingdom, and the angels who are with man perceive the Word according to the internal sense. This is communicated to the man who is in good, and reads the Word, and from affection longs for truth, and consequently has enlightenment and perception. For with those who are in good and from this in the affection of truth, the intellectual part of the mind is open into heaven, and their soul, that is, their internal man, is in fellowship with angels; but it is otherwise with those who are not in good, thus who do not from the affection of good long for truth; to these heaven is closed. [3] But what is the nature of the revelation with those who are in good and from this in the affection of truth, cannot be described. It is not manifest, neither is it altogether hidden; but it is a certain consent and favoring from within that a thing is true, and a non-favoring if it is not true. When there is a favoring, the mind is at rest and is serene, and in this state there is the acknowledgment which is of faith. The cause of its being so is from the influx of heaven from the Lord; for through heaven from the Lord there is light, that surrounds and enlightens the intellect, which is the eye of the internal sight. The things which are then seen in that light are truths, for this very light is the Divine truth which proceeds from the Lord. That this Divine truth is light in heaven, has been frequently shown.
Elliott(1983-1999) 8694
8694. 'They come to me, and I judge between a man and his neighbour' means that revealed truth at this time brought about the arrangement existing among them. This is clear from the meaning of 'coming to me', when this refers to God's truth represented by 'Moses', as coming for advice about what their will and actions ought to be, as above in 8692; and from the meaning of 'judging between a man and his neighbour' as the arrangement existing among truths, arranging being meant by 'judging', see above in 8685. It follows that revealed truth brings the arrangement about, for just above it says that the people came to him to inquire of God, and immediately below that he makes known to them God's judgement and laws.
[2] The term 'revelation' is used to mean the light that comes when the Word is read, and perception then; for this is the way that people who are governed by good and desire truth are taught from the Word. But those who are not governed by good cannot be taught from the Word; they can only be made stronger in whatever they have learned since early childhood, whether that consists in truths or in falsities. The reason why revelation comes to those who are governed by good but not to those who are ruled by evil is that every single thing in the Word refers in the internal sense to the Lord and His kingdom, and the angels present with a person perceive this level of meaning in the Word. Their perception is communicated to the person governed by good who reads the Word and desires truth from an affection for it; through them comes the light he has and his perception. For with those governed by good and consequently by an affection for truth the understanding part of the mind has been opened into heaven, and their soul, that is, their internal man, is in fellowship with the angels. It is altogether different with those who are not governed by good and so do not desire truth out of an affection springing from that good. To these heaven is closed.
[3] But what that revelation is like which comes to those governed by good and consequently by an affection for truth is not easy to describe. It is not something overt, nor is it something altogether hidden; rather it is a kind of inclination, coming from within, to accept that a thing is true, or not to accept if it is not true. When it is the inclination to accept, the mind is at rest and is tranquil; and in that state there exists the acknowledgement that goes with faith All this comes about as a result of the influx of heaven from the Lord For from the Lord by way of heaven there comes the light which pours into the understanding, which is the eye of inward sight, and enlightens it What are now made visible in that light are truths, for that light actually is Divine Truth which emanates from the Lord; and this Truth is the light in heaven, as has been shown often
Latin(1748-1756) 8694
8694. `Venit ad me, et judico inter virum et inter socium ejus': quod significet quod ex vero revelato tunc disponantur, constat ex significatione `venire ad me' cum de vero Divino, quod repraesentatur per `Moschen' quod sit consulere quid volendum et faciendum, ut supra n. 8692; ex significatione `judicare inter virum et inter socium' quod sit dispositio inter vera; quod `judicare' sit disponere, videatur supra n. 8685; quod sit ex vero revelato, sequitur, nam dicitur mox supra quod populus veniret ad illum ad inquirendum Deum, et nunc infra, quod nota faciat illis judicia et leges Dei. 2 Per revelationem intelligitur illustratio cum legitur Verbum, et tunc perceptio, nam qui in bono sunt et desiderant verum, illi ex Verbo ita {1}docentur; qui autem non in bono sunt, ex Verbo non {2}doceri possunt sed modo confirmari in talibus in quibus ab infantia instructi sunt, ea sive vera sint sive falsa; {3}causa quod illis qui in bono sunt sit revelatio, et illis qui in malo non revelatio, est quia omnia et singula in Verbo in sensu interno agunt de Domino et de regno Ipsius, et angeli qui apud hominem, percipiunt Verbum secundum sensum internum; hoc communicatur homini qui in bono est, et legit Verbum, ac desiderat verum ex affectione, inde illustratio ei et perceptio; nam apud illos qui in bono sunt et inde in affectione veri, intellectuale mentis est apertum in caelum, {4}et anima illorum, hoc est, internus illorum homo in consortio est cum angelis {5}; aliter vero apud illos qui non in bono sunt, ita non ex affectione inde desiderant verum; illis est caelum clausum. 3 Qualis autem illis qui in bono, et inde in affectione veri sunt, est revelatio, non {6} describi potest; non est manifesta nec est prorsus occulta, sed est quaedam consensio et faventia ex interiore quod id verum sit, et non faventia si non verum; {7}cum faventia est, requiescit mens et serenatur, et in eo statu est agnitio quae fidei; causa quod ita sit, est ex influxu caeli a Domino; nam per caelum a Domino est lux, quae {8}intellectum, qui est oculus visus interni, circumfundit et illustrat; quae tunc in illa luce apparent sunt vera, nam ipsa illa lux {9} est Divinum Verum quod procedit a Domino; quod hoc sit lux in caelo, saepius (t)ostensum est. @1 instruuntur$ @2 instrui$ @3 illis est revelatio, his autem non revelatio; causa quod ita sit$ @4 est enim$ @5 i in coelo$ @6 i ita$ @7 et cum verum, tunc quiescentia mentis est$ @8 intellectuale quod$ @9 i quae illustrat,$