9568.“从一块纯金所造的一个实心块”表完美无瑕，因为它全由相同的良善构成。这从“一个实心块”的含义清楚可知。“一个实心块”是指完全或每一个方面，也就是说，它完全由“金”所表示的良善构成（参看9550节），因而是完美无瑕的；因为完全由良善构成之物是完美无瑕的。当良善是全部中的全部，不仅是“枝子”所表示的真理中的全部，还是“石榴和花”所表示的记忆知识中的全部时，就会到用“完全由良善构成”，因而“完美无瑕”这些话。不过，必须阐明此处的情形是怎么回事。良善是真理的源头，源于良善的真理是记忆知识的源头。因此，一个源于另一个，并从另一个产生。然而，良善是它的产生物和衍生物中的一切事物，因为这些源于良善。此处的情形类似目的、原因和结果。
目的是原因的一切，原因是结果的一切。由此可推知，目的是结果的一切，以至于如果目的或最终结果被拿走，它的有效原因就无法存在，结果也无法存在。属天层、属灵层和属世层以同样的方式彼此跟随。一切属灵事物皆源于属天事物，一切属世事物皆源于一切属事物，也就是通过属灵事物而源于属天事物。对人来说，属于爱之良善的一切都被称为属天的；属于源于那良善的信之真理的一切都被称为属灵的；属于记忆知识的一切都称为属世的。记忆知识之所以是属世的，是因为这种知识就是出现在世界之光中的真理；而信之真理只要形成一个人自己的信仰的一部分，就是出现在天堂之光中的真理。
由此可见一个事物如何从另一个事物产生并衍生出来，首先者是产生物和衍生物中的一切，并且如此彻底，以致如果拿走首先者，从它那里衍伸出来的事物就都不复存在。凡有一点洞察力的人都能知道，神性是一切事物的首先者；因此，神性是事物整个秩序的全部中的全部，因而是构成天堂并构成与人同在的天堂生命的良善和真理的一切事物中的全部。因此，来自神性的良善存在于信的一切真理中；如果良善不是它们里面的全部，并且主的神性不是这良善里面的全部，那么一个人就不会有任何天堂之物在自己里面，因而也没有任何教会之物。
但当一个人出于爱而意愿，出于来自那爱的信而相信：一切良善和一切真理，因而爱的一切和信的一切皆来源于信，无一来源于他自己；以及他所拥有的信之真理的量取决于他从主所接受的良善的量时，主的神性就在与他同在的良善的一切事物里面，并由此而在与他同在的真理的一切事物里面。因为如前所述，良善是信的全部中的全部，没有良善的真理就是没有生命的真理。由此可见当如何理解“从一块纯金所造的一个实心块”所表示这一描述：“完美无瑕，因为它全由相同的良善构成”。
Potts(1905-1910) 9568
9568. One solid of pure gold. That this signifies entire and perfect because from the same good, is evident from the signification of "one solid thing," as being wholly, thus all from the good which is signified by "gold" (see n. 9550), thus what is entire and perfect; for that which is wholly from good is entire and perfect. By that which is wholly from good, thus by that which is entire and perfect, is meant when good is the all in all, not only in the truths which are signified by "the reeds," but also in the memory-knowledges which are signified by "the pomegranates and the flowers." But how the case herein is shall now be stated. Good is the source of truths, and truths from good are the source of memory-knowledges. So is the one derived and produced from the other. Nevertheless good is everything in its products and derivatives, because these are from good. The case herein is like that with end, cause, and effect. [2] The end is everything of the cause, and the cause is everything of the effect; whence it follows that the end is everything of the effect, insomuch that if the end or final cause is withdrawn, there is no efficient cause and no effect of it. In like manner do the celestial, the spiritual, and the natural succeed each other; from the celestial is all the spiritual, and from the spiritual is all the natural, that is, from the celestial through the spiritual. With man all is called "celestial" that is of the good of love, all "spiritual" that is of the truth of faith thence derived, and all "natural" that is of memory-knowledge. That memory-knowledge is natural, is because this knowledge is truth appearing in the light of the world; whereas the truth of faith, insofar as it is of faith with man, is in the light of heaven. [3] From all this it can now be seen how one thing is produced and derived from another, and that the first is everything in the products and derivatives, insomuch that if the first is withdrawn, the things which follow from it perish. Everyone capable of perception can know that the Divine is the first of all things, and therefore is the all in all of the order of things, thus in all things of good and truth which make heaven, and which make the life of heaven, with man. Consequently good from the Divine is in all the truths of faith, and if good is not everything in them, and if the Divine of the Lord is not everything in good, the man has in him nothing of heaven, thus nothing of the church. [4] But the Divine of the Lord is in all things of good with a man, and from this in all things of truth with him, when he wills from love, and believes from the consequent faith, that all good and all truth, thus everything of love and everything of faith, are from the Lord, and absolutely nothing from himself; and also that he possesses the truth of faith in the exact proportion of his reception of good from the Lord; for, as before said, good is the all in all things of truth, and truth without good is truth without life. From all this it can be seen what is meant by that which is entire and perfect because from the same good, which is signified by "one solid of pure gold."
Elliott(1983-1999) 9568
9568. 'One solid [piece made] from pure gold' means unblemished and perfect because it all consists of the same good. This is clear from the meaning of 'one solid [piece]' as in every respect, that is, it consists wholly of good, meant by 'gold', 9550, and so is unblemished and perfect; for what consists altogether of good is unblemished and perfect. The words 'consists wholly of good' and so 'unblemished and perfect' are used when good is the all in all, not only in the truths meant by 'the branches' but also in the factual knowledge meant by 'the pomegranates and the flowers'. But what all this really means must be stated. Good is what the truths spring from, and the truths springing from good are what the factual knowledge springs from, so that one is derived and brought forth from another. Nevertheless good is the all in everything that is brought forth and derived because it springs from the good. The situation is similar to that with end, cause, and effect.
[2] The end is the all of the cause, and the cause is the all of the effect. From this it follows that the end is the all of the effect, so much so that if the end or final cause is taken away, its efficient cause cannot exist, nor can the effect. The celestial, spiritual, and natural follow one another in a like manner. From the celestial springs everything spiritual, and from the spiritual springs everything natural, that is, it springs from the celestial by way of the spiritual. All that with a person is called the celestial which belongs to the good of love; that which belongs to the truth of faith springing from that good is called the spiritual; and that which belongs to factual knowledge is called the natural. Factual knowledge is the natural because it is truth as seen in the light of the world, whereas the truth of faith, to the extent that it forms part of a person's own faith, is truth as seen in the light of heaven.
[3] From all this it may now be seen how one is brought forth and derived from another, and that the first is the all in everything that is brought forth and derived, so completely so that if the first is taken away those that follow on from it cease to exist. The Divine is the first of all things, as everyone with any insight may know; therefore the Divine is the All in all of the whole order of things, thus in all the forms of good and truth that constitute heaven and that constitute the life of heaven with a person. Consequently good from the Divine is present in all truths of faith, and if good is not the all in them, and the Lord's Divine is not the all within that good, a person does not have anything of heaven within himself, nor therefore anything of the Church.
[4] But the Lord's Divine is within all the forms of good and from these within all the forms of truth with a person when in love he wishes, and in faith from that love believes that all good and all truth, thus the all of love and the all of faith, originate in the Lord, and none whatever in self; and also that the amount of the truth of faith he possesses depends on the amount of good from the Lord he receives. For as has been stated, good is the all in all of truth, and truth devoid of good is truth devoid of life. All this goes to show how the description 'unblemished and perfect because it all consists of the same good', meant by 'one solid [piece made] from pure gold', should be understood.
Latin(1748-1756) 9568
9568. `Solidum unum auro puro': quod significet integrum et perfectum quia ex eodem bono, constat ex significatione `solidi unius' quod sit totum quantum, ita omne ex bono, quod per `aurum' significatur, {1} n. 9550, ita integrum et perfectum; nam quod totum est ex bono, est integrum et perfectum. Per totum ex bono, ita per integrum et perfectum, intelligitur cum bonum est omne in omnibus, non modo in veris quae per calamos sed etiam in scientificis quae per malogranata et per flores significantur; {2}ast quomodo cum hoc se habet, dicetur: bonum est ex quo vera, et vera ex bono sunt ex quibus scientifica, ita derivatur et producitur unum ab altero, sed usque (t)est bonum omne in productis et derivatis, quia ex bono sunt; similiter se hoc habet sicut 2 cum fine, causa, et effectu; finis est omne causae, et causa est omne effectus; inde sequitur quod finis sit omne effectus, usque adeo ut si finis seu causa finalis subducatur, non causa ejus efficiens sit, nec effectus; similiter sibi succedunt caeleste, spirituale, et naturale; ex caelesti est omne spirituale, {3} ex spirituali est omne naturale, hoc est, (c)ex caelesti per spirituale; caeleste apud hominem dicitur omne quod est boni amoris, spirituale quod est veri fidei inde, et naturale quod est scientifici; quod {4}scientificum sit naturale, est quia scientificum est verum apparens in luce mundi, at verum fidei, quatenus est fidei apud 3 hominem, in luce caeli; ex his nunc constare potest quomodo unum {5}producitur et derivatur ab altero, et quod primum sit omne in productis (c)ac derivatis, usque adeo ut si primum subducatur, pereant inde succedentia; quod Divinum sit omnium primum, quisque qui aliqua facultate percipiendi gaudet scire potest, quapropter id est omne in omnibus ordinis rerum, ita in omnibus boni et veri, quae faciunt caelum, et quae faciunt vitam caeli apud hominem; consequenter est bonum {6}a Divino in omnibus veris fidei, et si non bonum {7}sit omne ibi, (c)et nisi Divinum Domini {7}sit omne in bono, homo non habet aliquid 4 caeli, proinde non aliquid Ecclesiae in se; sed tunc est Divinum Domini in omnibus boni et inde in omnibus veri apud hominem, cum vult ex amore et credit ex fide inde, quod omne bonum et omne verum, ita omne amoris et omne fidei sit a Domino, et prorsus nihil a seipso; tum quod tantum veri fidei possideat, quantum boni a Domino recipit, nam, ut dictum {8}, bonum est omne in omnibus veri, et verum absque bono est verum absque vita. Ex his constare potest quid intelligitur per integrum et perfectum quia ex eodem bono, quod significatur per `solidum unum ex auro puro.' @1 i ut supra$ @2 sed$ @3 i et$ @4 naturale est scientifici$ @5 derivantur et producitur$ @6 quod a Divino, omne in$ @7 d sit i est$ @8 i est$