9176.“物主没有与它同在”表如果这真理的良善没有与总体良善一起存在。这从“物主”和“没有与它同在”的含义清楚可知：“物主”是指良善（参看9167节）；“没有与它同在”是指没有与总体良善一起存在。此处的情形从前面关于良善中的真理的说明（9154节）可以看出来，即：总体上的一切真理都是在它们的良善之下被排列成秩序。但此处论述的主题是“借来”的真理，也就是从别人那里所获得的真理（9174节）。这些真理要么伴随自己的良善，要么没有伴随。伴随自己良善的真理是当一个人听闻时，激发他情感的真理；而没有伴随自己良善的真理则不会激发他的情感。与物主同在时的那些或折伤或死的借来事物表示伴随自己良善的真理。而没有与物主同在时的那些或折伤或死的借来事物则表示没有伴随自己良善的真理。这后一种真理的确能被描述出来，但只有那些住在来自主的天堂之光中的人才能明白。仅凭这个世界的光，也就是属世之光看见的其他所有人会发现这些事无法理解，因为就天上的事物而言，这些人处在幽暗之中。他们若觉得自己真的理解了它们，那么就是在幻觉和物质概念的帮助下来理解的；而幻觉和物质概念只会造成模糊，使事物笼罩在阴影中，而不是照亮它们。只要知道所论述的主题是与自己的良善结合或未结合的真理就足够了。未结合的真是是从别人那里学来，只进入记忆，并作为记忆知识留在那里，在那些以一种总体形式在良善之下被有序排列的真理当中感知不到的真理。由此在某种程度上可以得知天使的智慧在于什么样的事物；因为天使不仅明白它们的性质，同时也明白关于它们的无数细节。因此，他们所明白的事物，世人甚至不知道它们存在，更不用说了解了。天使住在天堂之光中，而天堂之光含有无数事物在自己里面，因为天堂之光是从主发出的神性真理。
Potts(1905-1910) 9176
9176. Its lord not being with it. That this signifies if the good of this truth is not together with it in the general form, is evident from the signification of "the lord," as being good (see n. 9167); and from the signification of "not being with it," as being not together with it in the general form. How the case herein is can be seen from what was shown above (n. 9154), about truths in good, namely, that all the truths in the general form are disposed under their good. But the subject here treated of is truths "borrowed," that is, received from others (n. 9174), and these truths either have their good with them, or they have it not. The truths that have their good with them, are those which when heard affect the man; but those which have it not, are those which do not affect him. The truths which have their good with them, are meant by the borrowed things that are broken or die when their lord is with them. But the truths which have not their good with them, are meant by the borrowed things that are broken or die when their lord is not with them. [2] These latter truths can indeed be described, but not to the apprehension, except that of those who are in the light of heaven from the Lord. All others, who see only by the light of this world, that is, by natural light, will fail to comprehend them, because in respect to heavenly things they are in thick darkness; and if they seem to themselves to comprehend them, it is nevertheless from fallacies and things material, which rather cause obscurity and envelope in shadows, than impart light. It is enough to know that the subject treated of is truths of faith conjoined with their good, and not conjoined with it. Truths not conjoined are those learned from others, which enter no further than into the memory, and abide there as memory-knowledges, and are not perceived among those truths which are set in order in a general form under good. From all this it can in some measure be known in what angelic wisdom consists; for the angels not only comprehend how the case is with these things, but also at the same time countless things about them; and thus things of which a man does not even know that they exist, and still less what they are; for the angels are in the light of heaven, and the light of heaven has within itself infinite things, because the light of heaven is the Divine truth that proceeds from the Lord.
Elliott(1983-1999) 9176
9176. 'Its owner not being with it' means if the good of that truth does not exist along with the general good. This is clear from the meaning of 'owner' as good, dealt with in 9167; and from the meaning of 'not being with it' as not existing along with the general good. The implications of this are made clear by what has been shown above in 9154 regarding truths in good, namely that all truths in general are arranged into order under good. But in the present verse borrowed truths are the subject, that is, truths received from another, see 9174. These truths are either accompanied or not accompanied by their own good. Those accompanied by their own good are truths which stir a person's affections when he hears them, whereas those unaccompanied do not stir his affections then. Truths accompanied by their own good are meant by borrowed things that are broken or die, when the owner is with them; but truths unaccompanied by their own good are meant by borrowed things that are broken or die, when the owner is not with them.
[2] It is indeed possible to provide a description of these truths, but it will be unintelligible except to those who are in the light of heaven coming from the Lord. All others who see things solely in the light of the world, that is, in natural illumination, will find those things incomprehensible, because such people are in thick darkness so far as heavenly realities are concerned. And if they did seem to themselves to comprehend them, they would do so with the help of illusions and material ideas which do more to obscure things and put them in the shade than to cast light on them. It is enough to know simply that the truths of faith joined to their own good or not joined to it are the subject. Truths not joined to it are those that are learned from others but sink in no further than the memory, where they remain as factual knowledge. There is no perception of them as there is of the truths arranged in general under good. From all this one can know to a small extent what those things are like in which angelic wisdom consists; for angels not only comprehend the nature of them but also countless details about them. Thus they comprehend things which man does not even know to exist, let alone know anything about. For angels dwell in the light of heaven, and the light of heaven holds within it an infinite number of things, since the light of heaven is Divine Truth emanating from the Lord.
Latin(1748-1756) 9176
9176. `Dominus ejus haud cum illo': quod significet si bonum illius veri non simul in communi, constat ex significatione `domini' quod sit bonum, de qua n. 9167, et ex significatione `haud cum illo' quod sit {1} non simul in communi. Quomodo cum hoc se habet, constare potest ex illis quae de veris in bono supra n. 9154 ostensa sunt, quod nempe omnia vera in communi disposita sint sub bono; agitur autem hic de veris (x)commodatis, hoc est, ab alio receptis, videatur n. 9174; haec vera vel secum habent suum bonum vel non habent; quae secum habent suum bonum, sunt quae cum audiuntur, afficiunt, at quae non habent sunt quae (o)tunc non afficiunt; vera quae secum habent suum bonum intelliguntur per commodata, quae {2} franguntur aut moriuntur, si dominus cum illis, at vera quae non secum habent suum bonum intelliguntur per commodata, quae franguntur aut moriuntur, si dominus haud cum illis {3}. [2] Vera haec {4} quidem describi possunt, sed non ad captum, nisi illorum qui in luce caeli a Domino sunt; ceteri qui solum ex luce mundi, hoc est, ex lumine naturali, vident, quia in caligine sunt quoad caelestia, illa non comprehensuri erunt; et si viderentur sibi comprehendere, foret usque ex fallaciis et ex materialibus quae plus obscurant (c)et involvunt umbris quam illustrant; satis est scire quod agatur {5} de veris fidei conjunctis suo bono vel {6} non conjunctis; vera non conjuncta sunt quae ab aliis discuntur et non penitius intrant quam in memoriam, et ibi {7} manent ut scientifica et non percipiuntur inter vera quae ordinata sunt in communi sub bono. Ex his aliquantisper {8} sciri potest in qualibus consistit sapientia angelica, nam angeli non modo comprehendunt quomodo cum his se habet sed etiam simul innumerabilia de illis, ita quae homo ne quidem scit quod sint, minus quid sunt; sunt enim angeli in luce caeli, et lux caeli infinita in se habet, nam lux caeli est Divinum Verum procedens a Domino. @1 si$ @2 i non T$ @3 A first had all this in the plural as in I but then altered as follows: commodatum, quod frangitur aut moritur si dominus ejus cum illo; at vera quae secum non habent suum bonum, intelliguntur per commodatum, quod frangitur aut moritur, si dominus ejus haud cum illo$ @4 i talia$ @5 i hic$ @6 et IT$ @7 ubi$ @8 aliqualiter$