9174．“人若向同伴借什么”表来自另一个不同支系的真理。这从“借”的含义清楚可知，“借”是指从某个其它源头，而不是人的自我获得真理，因而是指来自一个不同支系的真理。“借”或“向别人要”之所以具有这种含义，是因为在灵界，向别人要或被别人赋予的良善唯独是属于聪明和智慧的良善。诚然，其它许多事物，甚至无数事物也会呈现；但它们是那些属于聪明和智慧的事物所产生的表象。由此明显可知，“借”表示被别人教导，因而从某个其它源头，而非人的自我获得真理或真理和良善的知识。不过，有必要进一步解释一下这个问题。当一个人通过早已与他同在的真理来推断真理时，就说他从自己获得真理。在这种情况下，他将这些真理与他以前所拥有的真理结合起来。但他在如此行时，只接纳那些服从并符合同一种良善的真理；因为将真理排列成系列并联结起来的，是良善。良善就像一个人的灵魂，真理就像灵魂所穿上，并通过它们行动的事物。众所周知，人里面的每一个事物都从人的灵魂获得自己的生命；因此，信之真理从爱主爱邻的良善获得自己的生命。如果构成一个人的灵魂的，不是这种良善，而是爱自己爱世界的良善，那么此人就不是一个人，而一个野兽。而且在来世，他在天堂之光中就看似一个野兽；尽管在他自己的光中，他看似一个人，而当天堂之光进入时，他自己的光就变为幽暗。然而，要记住，照着人之生命的良善排列真理的，是主。
当一个人被别人教导时，就说他从某个其它源头获得真理。如果这些真理不服从并符合他所处的良善，诚然，它们被储存在他记忆中的记忆知识当中；但它们不会变成他的，也就是说，不会成为其信仰的一部分，因为它们来源于一个不同的支系。这些真理就是本节和下一节所论述的主题。
在圣言中，当提到“借或借贷”和“借给或借出”时，所表示的是出于仁爱的情感接受教导和给予教导；如在马太福音：
有求你的，就给他；有向你借贷的，不可推辞。（马太福音5:42）
此处很明显，“求”并非表示求问，因为经上说“有求你的，就给他”；“借贷”也并非表示借贷；因为一个人若无论谁来求、谁来借，就都给他，就会丧失一切财物。但由于主出于神性说话，所以“求”和“想借贷”，以及“给”和“不可推辞”表示天上良善的交流，也就是关于良善和真理的认知或知识的交流。这种交流的性质是这样：天使出于仁爱的情感给予别人的越多，总体良善就越从天堂，也就是从主流入他（6478节）。因此，给那有求于他的天使不会丧失财物，而是富有财物。当一个人出于仁爱的情感向别人行善时，这一点同样适用。不过，真正的仁爱在于给予善人；给予恶人所要求和渴望的，不是仁爱（8120节），正如大卫诗篇所说的这些话：
恶人借贷而不偿还；义人却施怜悯，并且给予。（诗篇37:21）
路加福音：
你们若借给人，指望从他收回，有什么可酬谢的呢？你们倒要爱仇敌，也要善待他们，借给人不指望偿还，你们的赏赐就必大了，你们也必作至高者的儿子。（路加福音6:34-35）
此处“借给”也表示出于仁爱的情感行善，因而交流天堂的良善；以及赋予世界的良善，然而赋予后者是为了前者的缘故，以前者为目的。仁爱的情感在于交流良善而毫无回报的想法或目的；但当以回报为目的而交流良善时，仁爱的情感是不存在的（2373，2400，3816，3956，4943，6388-6390，6392，6393，6478，8002节）。仁爱的情感在于“爱仇敌，也要善待他们”；但教导仇敌，以及通过适当的方法纠正他们，才是爱他们、善待他们（8121节）。
在摩西五经中，“借给”也表示仁爱的实施：
你若听从耶和华的声音，谨守祂的诫命，必借给许多人民，却不必去借贷。（申命记28:1，12）
“借给许多人民”表示富有属于聪明和智慧的良善，并出于这种丰富而交流它们；而“不去借贷”表示不需要其他人的良善，因为一切事物都是由主赐予一个人的。大卫诗篇：
施怜悯并借出的善人，在审判的时候必伸冤；因为他永不动摇。（诗篇112:5-6）
“施怜悯并借出”描述了那些处于纯正仁爱之人的状态。类似描述出现在诗篇（37:21）和其它经文中。
Potts(1905-1910) 9174
9174. And when a man shall borrow from his companion. That this signifies truth and good from another stock, is evident from the signification of "borrowing," as being to receive truth from some other source than one's self, and thus truth from another stock. "Borrowing" has this signification because in the spiritual world there are no other goods that are asked from others, and given, than those which are of intelligence and wisdom. There are indeed many other things offered to view, nay, things innumerable, but they are appearances arising from those things which are of intelligence and wisdom. From this it is evident that "to borrow" denotes to be instructed by another, and thus to receive truths, or knowledges of truth and good, from some other source than one's self. How this is shall be further explained. A man is said to receive truths from himself when he infers them from the truths he has with him. In this case he conjoins them with those he formerly possessed. But in doing this he admits only those truths which agree together under the same good; for it is good that disposes truths into series and connects them together. Good is like the soul in man, and truths are like those things with which the soul clothes itself, and by means of which it acts. It is well known that each and all things in man live from his soul; and so also do the truths of faith live from the good of love to the Lord and of love toward the neighbor. If this good is not the soul of a man, but the good of the love of self or the love of the world, then the man is not a man, but a wild beast, and in the other life in the light of heaven he also appears as a wild beast; though in his own light, which at the approach of the light of heaven becomes thick darkness, he appears as a man. It is, however, to be understood that the Lord disposes truths into order in accordance with the good of the man's life. [2] A man is said to receive truths from some other source, when he is instructed by another; and if these truths do not agree together under the good in which he is, they are indeed stored up in his memory among memory-knowledges; but they do not become his - that is, of his faith - because they are of another stock. These are the truths which are treated of in this verse and the following one. [3] When "borrowing" and "lending" are mentioned in the Word, there is signified to be instructed and to instruct from the affection of charity; as in Matthew:
Give to everyone that asketh thee, and from him that would borrow of thee turn not thou away (Matt. 5:42);
it is evident that "asking" here does not mean asking, for it is said, "Give to everyone that asketh"; and that neither by "borrowing" is meant borrowing; for if a person were to give to everyone that asketh, and also to everyone that would borrow, he would be stripped of all his goods. But as the Lord spoke from the Divine, by "asking," and "wishing to borrow;" and by giving and receiving a loan, is meant the communication of heavenly goods, which are those of the knowledges of good and truth; for in regard to such a communication the fact is that the more an angel gives to another from the affection of charity, the more there flows in with him of the general good from heaven, that is, from the Lord (n. 6478). Thus by "giving to him that asketh," an angel is not deprived of goods, but is enriched with them. The case is the same with a man, when he does good to another from the affection of charity; but charity consists in giving to the good, and it is not charity to give to the evil what they ask and desire (n. 8120); according to these words in David:
The wicked borroweth, and restoreth not; but the righteous showeth mercy and giveth (Ps. 37:21). And in Luke:
If ye lend to them from whom ye hope to receive, what thank have ye? Rather love your enemies, and do good, and lend, hope for nothing again; then shall your reward be great, and ye shall be the sons of the Highest (Luke 6:34-35). [4] Here also by "lending" is meant doing good from the affection of charity, and thus communicating the goods of heaven; and also the goods of the world, but the latter for the sake of the former as the end in view. The affection of charity consists in communicating goods without any recompense as the end in view; but there is no affection of charity in communicating goods for the sake of recompense as the end in view (n. 2373, 2400, 3816, 3956, 4943, 6388-6390, 6392, 6393, 6478, 8002). The affection of charity consists in loving one's enemies, and in benefiting the evil; but enemies are loved and are benefited when they are instructed, and also when they are corrected by suitable means (n. 8121). [5] The exercise of charity is also signified by "lending," in Moses:
If thou shalt obey the voice of Jehovah, and shalt observe to do His commandments, thou shalt lend to many peoples, but thou shalt not borrow (Deut. 28:1, 12);
"to lend to many peoples" denotes to abound in the goods of intelligence and wisdom, and to communicate them to others out of this abundance; and not to be in need of the goods of others, because all things are given him by the Lord. So in David:
A good man who hath mercy and lendeth, will maintain his words in judgment; for he will never be moved (Ps. 112:5-6);
by "having mercy and lending" is described the state of those who are in genuine charity. In like manner, Psalm 37:21; and other passages.
Elliott(1983-1999) 9174
9174. 'And when a man borrows something from his companion' means truth from a different stock. This is clear from the meaning of 'borrowing' as receiving truth from a source other than self, thus from a different stock. The reason why 'borrowing' or 'asking of another' has this meaning is that in the spiritual world the only forms of good asked of others or imparted by others are ones that belong to intelligence and wisdom. Many other forms, it is true, are presented to view, indeed countless others; but these are appearances arising from those that belong to intelligence and wisdom. From this it is evident that 'borrowing' means being taught by another and so receiving truths or knowledge of truth and good from a source other than self. But this matter needs further explanation. A person is said to receive truths from self when he deduces them from the truths already present with him, at which time he combines these already present with those he deduces. But when he does this he entertains no other truths than those which are subject to and accord with the same good; for good is what arranges truths into order and links them together. Good is like the soul in a person, and truths are like those things with which the soul clothes itself and through which it acts. Just as every single thing in a person derives its life from his soul, as is well known, so the truths of faith receive theirs from the good of love to the Lord and love towards the neighbour. If that good does not compose a person's soul but the good of self-love or of love of the world, the person is not a human being but a wild animal. Furthermore in the next life he looks in the light of heaven like a wild animal, though in his own light, which becomes thick darkness when the light of heaven enters in, he looks like a human being. It should be borne in mind however that it is the Lord who arranges truths to accord with the good of a person's life.
[2] But a person is said to receive truths from another source when he is taught by another. If they are not subject to and do not accord with the good that governs him they are, it is true, stored in his memory among factual knowledge, yet they do not become his, that is, part of his belief, because they spring from a different stock. These truths are the subject in the present verse and the one that follows it.
[3] When 'borrowing' and 'lending' are mentioned in the Word, receiving instruction and giving it in a spirit of charity and affection are meant, as in Matthew,
Give to everyone asking from you, and from him desiring to receive a loan from you, do not turn away. Matt 5:42.
Here it is evident that 'asking' was not used to mean asking, for the words are 'give to everyone asking'; neither were 'desiring a loan' and 'receiving it' so used. For if a person gave to everyone who asked, and also to everyone desiring to receive a loan, he would be deprived of all his goods. But since the Lord spoke from the Divine, 'asking' and 'desiring a loan', and 'giving' and 'receiving a loan', were used to mean the communicating of heavenly goods, that is, of cognitions or knowledge of good and truth. The nature of this communication is such that the more an angel stirred by charity and affection imparts them to another, the more the general good flows into him from heaven, that is, from the Lord, 6478. Thus an angel who gives to him who asks is not deprived of goods but enriched with them. The like applies when a person stirred by charity and affection does good to another. But real charity consists in giving to good people, and mistaken charity consists in giving to bad people the things they ask for and desire, 8120, as accords with these words in David,
The wicked borrows and does not repay, whereas the righteous shows mercy and gives. Ps 37:21.
In Luke,
If you lend to those from whom you hope to receive, what thanks do you have? Rather, love your enemies, and do good, and lend, hoping for nothing from it; then your reward will be great, and you will be sons of the Highest. Luke 6:34, 35.
[4] Here also 'lending' is used to mean being stirred by charity and affection to do good, thus to communicate the good things of heaven, and also to impart the good things of the world, yet to impart them with the good things of heaven in view. Charity and affection are present when good things are communicated without thought of reward, but charity and affection are absent when they are communicated with reward as the end in view, see 2373, 2400, 3816, 3956, 4943, 6388-6390, 6392, 6393, 6478, 8002. 'Loving enemies' and 'doing good' to bad people are aspects of charity and affection; but enemies are loved and good is done to them when they are given instruction and also when by suitable means they are corrected by them, 8121.
[5] The exercise of charity is also meant by 'lending' in Moses,
If you obey the voice of Jehovah and take care to do His commandments, you shall lend to many peoples, but you shall not borrow. Deut 28:1, 12.
'Lending to many peoples' means abounding in forms of good that belong to intelligence and wisdom and communicating them from that abundance, while 'not borrowing' means having no need of them from others, since all things are imparted to a person by the Lord. In David,
A good man who has mercy and lends will maintain his causea in judgement; for he will never be moved. Ps 112:5, 6.
'Having mercy and lending' is used to describe the state of those governed by real charity. A similar description occurs in Ps 37:21, in addition to other places.
Latin(1748-1756) 9174
9174. `Et quando commodato petiverit vir ex socio suo': quod significet verum ex alia prosapia, constat ex significatione `commodato petere' quod sit accipere verum aliunde quam ex se, ita verum ex alia prosapia; quod `commodato' seu {1} `mutuo petere' id significet, est quia in spirituali mundo non alia bona sunt quae petuntur ab aliis et quae dantur {2} quam quae sunt intelligentiae et sapientiae; sunt quidem {3} plura alia quae ad visum exstant, (o)immo innumerabilia, sed illa sunt apparentiae ex illis quae intelligentiae et sapientiae sunt; inde patet quod `commodato petere' sit instrui ab alio, et sic accipere vera seu cognitiones veri et boni aliunde quam ex se; sed quomodo cum hoc se habet, ulterius {4} explicabitur: homo dicitur accipere vera a se cum concludit illa ex veris quae apud se sunt; haec tunc conjungit prioribus; sed cum hoc facit, non alia vera admittit quam quae concordant sub eodem bono, bonum enim est quod disponit vera in series et connectit illa; (s)bonum est sicut anima in homine, et vera sunt sicut illa quibus anima se induit et per quae agit; quod omnia et singula in homine ex anima ejus vivant, notum est, ita quoque vera quae fidei sunt ex bono quod amoris in Dominum et amoris erga proximum; si non id bonum anima hominis est sed bonum amoris sui aut amoris mundi, tunc homo non est homo sed fera, et quoque in altera vita in luce caeli apparet sicut fera, tametsi in sua luce, quae ad lucem caeli fit caligo, ut homo. Sed intelligendum est quod Dominus disponat vera secundum bonum vitae hominis. [2] Homo autem dicitur accipere vera aliunde cum instruitur ab alio; quae si non concordant sub bono in quo {5} est, (t)quidem reponuntur in ejus memoria inter scientifica, sed non fiunt ejus, hoc est, ejus fidei, quia ex alia prosapia {6}; haec vera sunt de quibus in hoc versu et in sequenti agitur. [3] In Verbo ubi dicitur `mutuo petere' et `mutuo dare,' significatur instrui ac instruere ex affectione charitatis, ut apud Matthaeum, Omni a te petenti, dato, et cupientem mutuum accipere {7} a te, ne averseris, v 42;quod hic per `petere' non intellectum sit petere, patet, nam dicitur `omni petenti dato,' ita nec per `mutuum cupere' et `accipere' {8}; nam si omni petenti daretur, et quoque omni cupienti mutuum accipere, homo privaretur omnibus suis bonis; sed quia Dominus ex Divino locutus est, per `petere et cupere mutuum,' et per `dare et accipere mutuum' intellecta est communicatio bonorum caelestium, quae sunt cognitionum boni et veri {9}; nam cum hac communicatione ita se habet: quo plus angelus dat alteri ex affectione charitatis, eo plus ex (x)communi e caelo, hoc est, ex Domino, apud illum influit, (o)n. 6478; ita per `dare petenti' angelus non privatur sed locupletatur bonis; similiter quoque homo cum bonum facit alteri ex affectione charitatis; sed charitas est dare bonis, et non charitas dare malis quae petunt et `cupiunt', n. 8120, secundum haec apud Davidem, Mutuo petit impius, sed non restituit; justus autem miseretur et dat, Ps. xxxvii 21: {10} [4] apud Lucam, Si mutuo datis illis a quibus speratis recipere, quae vobis gratia est? potius amate inimicos vestros, et benefacite, atque (x)mutuo date, nihil inde, sperantes; tunc erit merces vestra magna, et eritis filii Altissimi, vi 34, 35;
hic quoque per `mutuum dare' intelligitur bonum facere ex affectione charitatis, ita communicare bona caeli, et quoque bona mundi, sed haec propter illa ut finem; affectio charitatis est communicare bona absque fine remunerationis, at non affectio charitatis est communicare bona propter remunerationem ut finem {11}, videatur n. 2373, 2400, 3816, 3956, 4943, 6388-6390, 6392, 6393, 6478, 8002; `amare inimicos' et `benefacere malis' est affectio charitatis, sed inimici amantur et illis benefit cum instruuntur et quoque cum per convenientia media emendantur, n. 8121. [5] Exercitium charitatis etiam per `mutuum dare' significatur apud Moschen, Si oboediveris voci Jehovae, et custodiveris ad faciendum praecepta Ipsius, mutuo dabis populis multis, tu autem mutuo non petes, Deut. xxviii [1,] 12;
`mutuo dare populis multis' est abundare bonis intelligentiae et sapientiae et ex abundantia communicare, et `mutuo non petere' est non aliorum indigere, quia omnia ei a Domino dantur: apud Davidem, Bonus vir qui (x)miseretur et mutuo dat sustinebit verba sua in judicio, nam in aeternum non dimovebitur, Ps. cxii 5 [, 6];
per `misereri et mutuo dare' describitur ita status illorum qui in genuina charitate {12} sunt; similiter {13} Ps. xxxvii 21; (x)praeter etiam alibi. @1 aut$ @2 i mutuo$ @3 quoque$ @4 paucis$ @5 i homo$ @6 i sunt$ @7 accipere altered to recipere$ @8 recipere$ @9 veri et boni$ @10 o A, but Ps. xxxvii 21 written in m. See also p 471, note 2.$ @11 finem remunerationis$ @12 affectione charitatis$ @13 i apud Eundem, Mutuo petit impius, sed non restituit, justus autem miseretur et dat, See also n. 9174, note 10.$