9167.“以查看物主有没有把手伸向同伴的财物，拿走它”表在良善影响之下的结合。这从“查看物主有没有把手伸向同伴的财物”和“物主或主人”的含义清楚可知：“查看物主有没有把手伸向同伴的财物”当论及真理和良善，无论外层的还是内层的时，是指查看这些是否进入良善（参看9155节），因而是指查看它们是否在良善影响之下结合在一起（至于什么是在良善影响之下的结合，可参看9154节）；“物主或主人”是指良善（9154节），因此，“查看物主有没有拿走它”是指查看良善是否通过与这些事物结合而把它们变成它自己的。“物主或主人”表示良善的原因是，对一个属灵人来说，良善居首位，真理居第二位；居首位的是物主或主人。此外，与一个人同在的一切真理照着良善的品质而被排列，正如一个家由它的主人来安排一样。
这解释了为何在圣言中，“主”（Lord）表示神性良善的主，“神”、“王”和“主人或夫子”（Master）表示神性真理方面的主；如以下经文：
耶和华你们的神，祂是万神之神，万主之主。（申命记10:17）
启示录：
羔羊必胜过他们，因为祂是万主之主，万王之王。（启示录17:14）
又：
在祂衣服和大腿上有名写着，万王之王，万主之主。（启示录19:16）
就神性真理而言，主被称为“神”（参看2586，2769，2807，2822，4402，7268，8988节）；就神性真理而言，祂也被称为“王”（2015e，3009，3670，4581，4966，5068，6148节）。由此明显可知，就神性良善而言，主被称为“主”，因为在圣言中，凡论述真理的地方，也论述良善（683，793，801，2516，2618，2712，2803，3004，4138，5138，5502，6343，8339e节）。约翰福音：
你们称我为夫子，为主，你们说的不错，我本来是。我，你们的主，你们的夫子，尚且洗你们的脚。（约翰福音13:13-14）
此处主凭神性良善而被称为主，凭神性真理而被称为“夫子”。玛拉基书：
你们所寻求的主，必忽然进入祂的殿；你们所渴望的立约使者，快要来到。（玛拉基书3:1）
这些话论及主的到来，祂凭神性良善而被称为“主”，凭神性真理而被称为“使者或天使”（1925，2821，3039，4085，4295，6280节）。
这解释了为何在旧约，当人们祈求主时，经常说“主耶和华”，以此表示“良善的耶和华”（1793，2921节）；又为何在新约，经上用“主”这个名取代了“耶和华”（2921节）。由此也可以看出马太福音中的这些话表示什么：
一个人不能事奉两个主；不是恶这个爱那个……（马太福音6:24）
“两个主”是指良善和邪恶，因为一个人必须要么处于良善，要么处于邪恶；他不可能同时处于这二者。许多真理能与他同在，但它们是在一种良善的影响之下被排列的真理。良善构成与人在的天堂，而邪恶则构成地狱。一个人必须要么在天堂，要么在地狱，不可能在这二者之中，也不可能在这二者之间。由此明显可知，在圣言中，“主或物主”表示什么。
Potts(1905-1910) 9167
9167. To see whether he hath put his hand to his companion's work, or whether its lord hath taken it. That this signifies conjunction under good, is evident from the signification of "to see whether he hath put his hand to his companion's work," when this is said of truth and good exterior and interior, as being to see whether these have entered into good (see above, n. 9155), and thus whether they have been conjoined under good (what conjunction under good is, see n. 9154); and from the signification of "lord," as being good (n. 9154). Thus "to see whether its lord hath taken it" denotes to see whether good has made them its own by conjunction. That "the lord" denotes good is because with a spiritual man good is in the first place, and truth in the second; and that which is in the first place is the lord. [2] Moreover, all the truths with a man are arranged in accordance with the quality of the good, just as a house is arranged by its lord. From this it is that by "Lord" in the Word is meant the Lord as to Divine good, and by "God," "King," and "Master," the Lord as to Divine truth; as in the following passages:
Jehovah your God, He is God of gods, and Lord of lords (Deut. 10:17). The Lamb shall overcome them, for He is Lord of lords, and King of kings (Rev. 17:14). He hath upon His garment and upon His thigh a name written, King of kings, and Lord of lords (Rev. 19:16). (That the Lord is called "God" in respect to Divine truth, see n. 2586, 2769, 2807, 2822, 4402, 7268, 8988; and that He is also called "King" in respect to Divine truth, n. 2015, 3009, 3670, 4581, 4966, 5068, 6148.) From this it is evident that the Lord is called "Lord" in respect to Divine good, for where truth is spoken of in the Word, good is also spoken of (n. 683, 793, 801, 2516, 2618, 2712, 2803, 3004, 4138, 5138, 5502, 6343, 8339). In John:
Ye call Me Master and Lord; and ye say well, for so I am. I, the Lord and Master, have washed your feet (John 13:13-14);
here also the Lord is called "Lord" from Divine good, and "Master" from Divine truth. In Malachi:
The Lord whom ye seek shall suddenly come to His temple, even the Angel of the covenant whom ye desire (Mal. 3:1);
speaking of the coming of the Lord, and He is called "Lord" from Divine good, and "Angel" from Divine truth (n. 1925, 2821, 3039, 4085, 4295, 6280). [3] From this it is that in the Old Testament He is so often called "the Lord Jehovih," and this when supplication is made, by which is meant "Good Jehovah" (n. 1793, 2921); and that in the New Testament He is called "Lord" instead of "Jehovah" (n. 2921). From all this it can also be known what is meant by these words in Matthew:
No man can serve two lords; for either he will hate the one, and love the other (Matt. 6:24);
"two lords" denote good and evil, for a man must be either in good or in evil; he cannot be in both together. He can be in many truths, provided they have been set in order under one good; for good makes heaven with man, but evil makes hell, and a man must be either in heaven or in hell, and cannot be in both, nor between the two. From this then it is evident what is meant in the Word by "Lord."
Elliott(1983-1999) 9167
9167. '[To see] whether or not its owner has put his hand into his companion's property and taken it' means being joined together under [the influence of] good. This is clear from the meaning of 'whether or not he has put a hand into his companion's property' - when said in reference to truth and good, exterior and interior - as whether these have entered into it, dealt with above in 9155, thus whether those things have been joined together under [the influence of] good (as regards being joined together under [the influence of] good, see 9154); and from the meaning of 'owner' or 'master' as good, dealt with in 9154, so that 'whether or not its owner has taken it' means whether good has made those things its own by being joined to them. The reason why 'owner' means good is that with a spiritual person good occupies the first place and truth the second; and that which occupies first place is the owner. Furthermore the character of the good determines the way in which all the truths present with a person are arranged, as a house by the owner or 'lord'.a
[2] This explains why 'lord' in the Word is used to mean the Lord in respect of Divine Good, and 'god', 'king', and 'master' to mean the Lord in respect of Divine Truth, as in Moses,
Jehovah your God, He is God of gods, and Lord of lords. Deut 10:17.
In John,
The Lamb will overcome them, for He is Lord of lords, and King of kings. Rev 17:14.
In the same book,
He has on His robe and on His thigh the name written, King of kings and Lord of lords. Rev 19:16.
The fact that the Lord is called 'God' in respect of Divine Truth, see 2586, 2769, 2807, 2822, 4402, 7268, 8988, and also that He is called 'King' in respect of Divine Truth, 2015 (end), 3009, 3670, 4581, 4966, 5068, 6148. And from this it is evident that the Lord is called 'Lord' in respect of Divine Good; for when truth is referred to in the Word, good as well is referred to, 683, 793, 801, 2516, 2618, 2712, 2803, 3004, 4138 (end), 5138, 5502, 6343, 8339 (end). In John,
You call Me Master and Lord, and you are right, for so I am. I your Lord and Master have washed your feet. John 13:13, 14.
Here again the Lord is called 'Lord' by virtue of Divine Good, and 'Master' by virtue of Divine Truth. In Malachi,
Suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Mal 3:1.
In these words which refer to the Lord's Coming He is called 'the Lord' by virtue of Divine Good, and 'the angel' by virtue of Divine Truth, 1925, 2821, 3039, 4085, 4295, 6280.
[3] This explains why in the Old Testament when people entreat the Lord they very often say Lord Jehovih, by which 'O Good Jehovah' is meant, 1793, 2921, and why in the New Testament the name Lord is used instead of Jehovah, 2921. From all this one can also see what the following words in Matthew are used to mean,
No one can serve two lords, for either he will hate the one and love the other ... Matt. 6:24.
'Two lords' are good and evil. For a person must be governed by good or else by evil; he cannot be governed by both simultaneously. Many truths can reside with him, but they are truths arranged under the influence of one good. Good constitutes heaven with a person, whereas evil constitutes hell. He must have heaven within himself or hell, not both, or something half-way in between. All this now shows what 'lord' or 'owner' is used to mean in the Word.
Latin(1748-1756) 9167
9167. `Annon miserit manum suam in opus socii sui, et sumpserit (x) dominus ejus': quod significet conjunctionem sub bono, constat ex significatione `annon miserit manum in opus socii (o)sui cum de vero (o)et bono exteriore et interiore dicitur, quod sit num in bonum intraverint, de qua supra n. 9155, ita num sub bono conjuncta sint; quid sit conjunctio sub bono, videatur n. 9154; et ex significatione `domini' quod sit bonum, de qua n. 9154; `ita annon sumpserit dominus ejus' est, num bonum illa per conjunctionem sua fecerit. Quod `dominus' sit bonum, est quia bonum apud hominem spiritualem primo loco est ac verum secundo, et quod primo loco est, hoc dominus est; secundum boni quale etiam omnia vera disposita sunt {1} apud hominem, sicut a domino domus. [2] Inde est quod per (x)`dominum' in Verbo intelligatur Dominus quoad Divinum Bonum, et per `deum,' `regem,' (c)et `magistrum' Dominus quoad Divinum Verum, ut apud Moschen, Jehovah Deus vester, Ipse Deus deorum et Dominus dominorum, Deut. x 17:apud Johannem, Agnus vincet illos, quia Dominus dominorum est et Rex regum, Apoc. xvii 14:
apud eundem, Habet super vestimento et super femore Suo nomen scriptum, Rex regum et Dominus dominorum, {2} xix 16;
quod Dominus dicatur `Deus' quoad Divinum Verum, videatur n. 2586, 2769, 2807, 2822, 4402, 7268, 8988, et quoque quod {3} dicatur `Rex' quoad Divinum Verum, n. 2015 fin., 3009, 3670, 4581, 4966, 5068, 6148; inde patet quod Dominus dicatur `Dominus' quoad Divinum Bonum, nam ubi dicitur de vero in Verbo etiam dicitur de bono, n. 683, 793, 801, 2516, 2618, 2712, 2803, 3004, 4138 fin., 5138, 5502, 6343, 8339 fin.:' apud Johannem, Vos vocatis Me Magister et Dominus, et recte dicitis, sum namque; {4} Ego lavi pedes vestros, Dominus et Magister, (x)xiii 13, 14;
Dominus etiam ibi dicitur {5} `Dominus' ex Divino Bono, et `Magister' ex Divino Vero: apud Malachiam, Subito veniet ad templum Suum Dominus Quem vos quaeritis et angelus foederis quem vos desideratis, iii 1;
ibi de adventu Domini, ubi `Dominus' dicitur ex Divino Bono, et `angelus' ex Divino Vero, n. 1925, 2821, 3039, 4085, 4295, 6280. [3] Inde est quod in Vetere Testamento tam frequenter dicatur Dominus Jehovih, et hoc cum supplicatur, per quod significatur {6}, Bone Jehovah, n. 1793, 2921, et quod in Novo Testamento Dominus dicatur pro Jehovah, n. 2921. Ex his quoque sciri potest quid intelligitur per haec apud Matthaeum, Nemo potest duobus dominis servire, nam aut unum odio habebit et alterum amabit, vi 24;
`duo domini' sunt bonum (c)et malum; homo enim sive in bono erit sive in malo, in utroque simul (o)esse non potest; in pluribus veris potest esse, sed quae ordinata sunt sub uno bono; bonum enim facit caelum apud hominem, malum autem infernum; sive erit in caelo sive in inferno, non in utroque, nec inter utrumque. Inde (o)nunc patet quid in Verbo intelligitur per (x)`dominum.' @1 disponuntur$ @2 i Apoc.$ @3 i Dominus$ @4 i si ergo$ @5 vocatur$ @6 Dominus Jehovih dicatur, cum supplicatur, quod significat$