8868.还必须简要阐明什么叫来自某个其它源头，而非来自主的真理。一般来说，它们是那些没有主在里面的真理。当一个人拒绝接受主和祂的神性时，或当他承认主，却认为良善和真理并非始于祂，而非始于自己，并由此为自己索取公义时，他所知道的真理就没有主在里面。那些取自圣言，尤其取自圣言的文字，并为了支持自我统治和自我利益而被解释的真理也没有主在里面。这些本身是真理，因为它们来自圣言；然而，它们又不是真理，因为它们被曲解，从而被歪曲。对它们的这种歪曲就是主在马太福音中所说这些话的意思：
若有人说，看哪，基督在这里，或在那里，你们不要信。因为假基督，假先知，将要起来，显大神迹，大奇事。倘若可能，连选民也迷惑了。（马太福音24:23-26；参看
路加福音：
你们要谨慎，不要受迷惑，因为将来有好些人冒我的名来，说，我就是；又说，时候近了，你们不要跟从他们！（路加福音21:8）
来自主的真理从来都是以内在形式来自主的真理；但并非来自主的真理则只在外在形式上看似真理，在内在形式上则不是；因为它们里面要么是空洞的，要么是虚假的，要么是邪恶的。真理要成为真理，就必须拥有生命在里面；因为没有生命的真理不是与人同在的信之真理；生命并非来自其它源头，只来自良善，也就是经由良善从主而来。因此，如果主不在真理里面，它就是没有生命的真理，因而不是真理。如果虚假或邪恶在它里面，那么在人里面的真理本身就是虚假或邪恶。因为里面的东西构成本质，而且在来世，还通过外表而发光。由此可见要如何理解关于真理的思维决不能来自其它任何源头，只能来自主。
由于很少有人知道系内在形式上的真理，因而拥有来自主的生命的真理是何性质，故有必要通过经历说一说这些真理。在来世，当有人说话时，那里的其他人能明显发觉隐藏在他所说的话里面的东西，如这个东西里面是关闭的还是打开的，以及它里面有哪种情感。如果对良善的情感在里面，它内在是柔和的；如果对邪恶的情感在里面，它内在就是坚硬的等等。对天上的天使来说，他们所说的话的全部内容甚至都向主敞开。这一点不仅能清楚被感知到，还能从他们说话的柔和程度和这种柔和的特定性质听出来。由此也可以知道隐藏在真理里面的东西，它是不是主。拥有主在里面的真理是拥有生命的真理，但没有主在里面的真理则是没有生命的真理。拥有生命的真理是基于对主之爱和对邻之仁的信之真理。而没有生命的真理则不是真理，因为它们里面有自我之爱和尘世之爱。在来世，灵人和天使都能以这种方式被区分开，因为每个人对真理的拥有都取决于他所过的生活，也就是取决于在他里面普遍掌权的东西。
Potts(1905-1910) 8868
8868. It must also be briefly told what is meant by truths which are from some other source than the Lord. They are in general those truths in which the Lord is not. The Lord is not in the truths with a man when the man denies Him and His Divine, and also when he acknowledges Him and still believes that good and truth are not from Him, but from himself, and who consequently claims righteousness for himself. Truths also in which the Lord is not are those which are taken from the Word, especially from the sense of its letter, and are explained in favor of self-rule and self-gain. In themselves these are truths, because they are from the Word; but in this case they are not truths, because they are wrongly explained and thus perverted. They are such as are meant by the Lord by these words in Matthew:
If anyone shall say, Lo, here is the Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall give great signs and wonders; so as to lead into error, if possible, even the elect (Matt. 24:23-26; see n. 3900). And in Luke:
See that ye be not led astray; for many shall come in My name, saying, I am; and, The time is at hand; go ye not therefore after them (Luke 21:8). [2] The truths which are from the Lord are always truths from the Lord in the internal form; and the truths which are not from the Lord appear as truths in the external form only, but not in the internal form; for within they are either empty, or false, or evil. In order for truth to be truth there must be life in it; for truth without life is not the truth of faith with man; and life is from no other source than good, that is, through good from the Lord. If therefore the Lord is not in truth, it is truth without life, thus is not truth; but if falsity is in it, or evil, the truth itself in man is falsity or evil; for that which is within makes the essence, and also in the other life shines through the outside. From all this it can now be seen how it is to be understood that truths must not be thought of from any other source than the Lord. [3] As few know how the case is with truths which in the internal form are truths, thus which live from the Lord, something shall be said about these from experience. In the other life it is openly perceived from everyone who speaks there what lies hidden within the words of his speech, as whether it is closed within, or whether it is open, also what kind of affection there is therein. If the affection of good is within, it is inwardly soft; if the affection of evil, it is inwardly hard; and so on. With the angels of heaven all things of their speech are open even to the Lord, and this is both clearly perceived and also heard from the softness and the quality of this. From this also it is known what lies hidden within truths, whether the Lord or not. Truths in which the Lord is are truths which are alive, but truths in which the Lord is not are truths which are not alive. Those which are alive are truths of faith from love to the Lord and from charity toward the neighbor. Those which are not alive are not truths, because within them there are the love of self and the love of the world. In the other life spirits and angels can be discriminated by this, for everyone has truths according to his life, that is, according to that which universally reigns with him.
Elliott(1983-1999) 8868
8868. A brief statement must also be made about truths which come from a source other than the Lord. In general they are those which do not have the Lord within them. The truths a person knows do not have the Lord within them when he refuses to accept Him and His Divinity, or else when he does accept Him and yet believes that what is good and true does not begin in Him but in himself, as a result of which he claims righteousness for himself. Nor do those truths have the Lord within them which are taken from the Word, in particular from the sense of the letter there, and interpreted in favour of personal dominion and personal gain. In themselves these are truths because they come from the Word yet they are not truths because they are interpreted wrongly and thereby perverted. Such perversions of them are what the Lord means by the following in Matthew,
If anyone says, Behold, here is the Christ! or There! do not believe it. For false Christs and false prophets will arise, and they will show great signs and wonders, so as to lead into error, if possible, even the elect. Matt 24:23-26.
See 3900. And in Luke,
See that you are not led astray. For many will come in My name, saying, I am He; The time is near. Therefore do not go after them. Luke 21:8.
[2] Truths which come from the Lord never cease to be truths from the Lord in their inward form. But truths which do not come from the Lord appear to be truths only in their outward form, not in their inward form - for inwardly they are either empty, false, or evil. To be the truth, truth must have life within it; for truth devoid of life is not the truth of faith with a person, and life comes from no other source than good, that is, from the Lord by way of good. If therefore the Lord is not within truth it is truth devoid of life, and so is not truth. And if there is falsity or evil within it the actual truth with a person is falsity or evil. For what exists inwardly constitutes its essential nature, and also in the next life shines through the outward appearance. From all this one may now see how to understand the explanation that there must be no thought about truths from any source other than the Lord.
[3] Since few know about the nature of truths which are truths in their inward form, and so which have life from the Lord, something will be said from experience regarding them. In the next life when anyone speaks there others perceive plainly what lies concealed in the words he utters, such as whether inwardly it is closed or open, and also what kind of affection there is within it. If there is an affection for good it is inwardly soft, if there is an affection for evil it is inwardly hard; and so on. With the angels of heaven the whole content of what they say is open all the way to the Lord. This is not only clearly perceived to be so but is audible from the softness of their speech, indeed from the particular nature of its softness. From this too what lies concealed inwardly in truths is known, whether it is the Lord or not. Truths which have the Lord within them are truths that have life, but truths which do not have the Lord within them are truths that have no life. Those which have life are truths of faith grounded in love to the Lord and charity towards the neighbour. Those which have no life are not truths, because inwardly they have self-love and love of the world in them. In this way spirits or angels in the next life can be told apart, for each individual's possession of truth is determined by the life he leads, that is, by that which reigns universally in him.
Latin(1748-1756) 8868
8868. {1} Paucis etiam dicendum est de veris quae aliunde sunt quam ex Domino; sunt illa in genere in quibus non est Dominus; tunc in veris non est Dominus apud hominem cum negat Ipsum ac Divinum Ipsius, et quoque cum agnoscit Ipsum et usque credit quod {2} bonum et verum non sint ab Ipso sed a semet, et qui inde sibi vindicat (x)justitiam; etiam vera in quibus non est Dominus sunt {3} quae ex Verbo sumuntur, imprimis ex sensu litterae ibi, et ad favorem sui dominii et sui lucri explicantur; haec in se (t)vera sunt, quia ex Verbo, sed non vera quia sinistre explicantur et sic pervertuntur; talia sunt quae intelliguntur a Domino per haec apud Matthaeum, Si quis dixerit, Ecce hic est Christus, aut ibi, ne credite, surgent enim falsi Christi et falsi prophetae, et dabunt signa magna et prodigia, ut in errorem inducant, si possibile, etiam electos, xxiv (x)23-26;(o)videatur n. 3900: et apud Lucam, Videte ne seducamini, multi enim venient in nomine Meo, dicentes quod Ego sim, et tempus prope est; ne ergo ite post eos, xxi 8. [2] Vera quae a Domino in forma interna usque a Domino sunt vera, at {4} vera quae non a Domino solum in forma externa apparent vera, non autem in forma interna, intus enim sunt vel vana, vel falsa, vel mala; ut verum sit, esse debet vita [in] illo, nam verum absque vita non est verum fidei apud hominem, et vita non aliunde est quam ex bono, hoc est, per bonum a Domino; si itaque non Dominus est in vero, est verum absque vita, ita non verum, at {5} si falsum in illo {6}, aut malum in illo {6}, est ipsum verum apud hominem falsum aut malum; nam quod intus est, hoc facit essentiam, et quoque in altera vita per externum translucet; ex his nunc constare potest quomodo intelligendum quod non `sit cogitandum' de veris aliunde quam ex Domino. [3] (s)Quia pauci sciunt quomodo se habet cum veris quae in forma interna sunt vera, ita quae vivunt a Domino, dicetur aliquid de his ab experientia: in altera vita manifeste percipitur ab unoquovis qui loquitur (o)ibi, quid intus se recondit in verbis loquelae ejus, (o)sicut num inibi clausum est {7}, vel num apertum, {8} tum qualis affectio inest, si affectio boni est molle intus, si affectio mali est durum intus, et sic porro; apud angelos caeli sunt omnia sermonis illorum aperta usque ad Dominum, quod et clare percipitur et quoque auditur ex (x)mollitie et ejus quali; inde quoque scitur quid intus in veris reconditum latet, num Dominus vel non; vera in quibus est Dominus sunt vera quae vivunt, at vera in quibus non est Dominus sunt vera quae non vivunt; quae vivunt sunt vera fidei ex amore in Dominum et ex charitate erga proximum; quae non vivunt sunt non vera, quia intus (o)in illis est amor sui et {9} amor mundi; ex his possunt spiritus et angeli in altera vita discerni, nam unicuique vera sunt secundum ejus vitam, hoc est, secundum id quod apud illum universaliter regnat.(s) @1 n. 8867 and n. 8868 were first written as a single number; they were divided however before n. 8869 was started.$ @2 quod non bonum et verum ab Ipso sint, sed quod a semet et qui inde vindicant sibi justitiam$ @3 Before in quibus$ @4 et IT$ @5 et$ @6 illis$ @7 sit$ @8 i num inibi bonum vel malum,$ @9 aut$