39、在人里面，爱与智慧看似分开的两个事物；但在它们自己里面，却是有区别的一体，因为对人来说，智慧符合爱，爱符合智慧。不与自己的爱构成一体的智慧看似智慧，其实不是；不与自己的智慧构成一体的爱看似智慧之爱，其实也不是；因为这二者必须从彼此获得自己的本质和生命。对人来说，爱与智慧之所以看似分开的两个事物，是因为在他里面，理解力的官能可被提升到天堂之光；而爱的官能只有在他照其理解力行动时才能被提升。因此，凡不与智慧之爱构成一体的表面智慧，都会降至与其构成一体的爱中；并且这爱有可能是没有智慧的爱，甚至是疯狂的爱。事实上，人可凭智慧知道他当行的事，却不去行它，因为他不喜欢。然而，人在何等程度上出于爱去行智慧所教导的，就在何等程度上成为神的形像。
39. Even though love and wisdom seem to be two separate things in us, essentially they are distinguishably one. This is because the quality of our love determines the quality of our wisdom and the quality of our wisdom the quality of our love. Any wisdom that is not united to our love seems like wisdom, but it is not; and any love that is not united to our wisdom seems like wisdom's love even though it is not. Each gets its essence and its life from the other in mutual fashion.
The reason the wisdom and love within us seem to be two separate things is that our ability to understand can be raised into heaven's light, while our ability to love cannot, except to the extent that we act according to our understanding. So any trace of apparent wisdom that is not united to our love for wisdom relapses into the love with which it is united. This may not be a love for wisdom, and may even be a love for insanity. We are perfectly capable of knowing, from our wisdom, that we ought to do one thing or another, and then of not doing it because we have no love for it. However, to the extent that we do the bidding of our wisdom, from love, we are images of God.
39. In people love and wisdom appear as two separate attributes; but in themselves they are still in a distinct combination one, since the wisdom in a person accords with his love, and the love in him accords with his wisdom. Wisdom that is not united with its love appears as though it were wisdom, and yet it is not. And love that is not united with its wisdom appears as though it were the love proper to wisdom, even though it is not. For each must take its essence and its life from the other in a reciprocal exchange.
Love and wisdom in a person appear as two separate attributes for the reason that the faculty of understanding in him can be raised into the light of heaven, but not the faculty of loving except to the extent that the person does as he understands. Consequently, any measure of apparent wisdom that is not united with the love proper to wisdom sinks back to the love with which it is united, which may be a love of something other than wisdom, even a love of insanity. For a person may know from wisdom that he ought to do this or that, and still not do it, because he does not love it. However, to the extent that he does do from love what wisdom teaches, to the same extent he is an image of God.
39. In man, love and wisdom appear as two separate things, but still in themselves they are one distinctly, because with man, wisdom is such as love is, and love is such as wisdom is. The wisdom that does not make one with its love appears to be wisdom, but is not; while the love that does not make one with its wisdom, appears to be the love of wisdom, but is not. For the one will derive its essence and its life reciprocally from the other. With man, love and wisdom appear as two separate things because with him the faculty of understanding may be elevated into the light of heaven, but not the faculty of loving, except in so far as man acts as he understands. Any apparent wisdom, therefore, which does not make one with the love of wisdom, sinks back into a love which does make one with it, and this may be a love, not of wisdom, nay rather a love of insanity. For a man can know from wisdom that he ought to do this or that, but yet does not do it because he does not love it. But so far as a man does from love what is of wisdom, he is, to that extent, an image of God.
39. In man love and wisdom appear as two separate things, yet in themselves they are one distinctly, because with man wisdom is such as the love is, and love is such as the wisdom is. The wisdom that does not make one with its love appears to be wisdom, but it is not; and the love that does not make one with its wisdom appears to be the love of wisdom, but it is not; for the one must derive its essence and its life reciprocally from the other. With man love and wisdom appear as two separate things, because with him the capacity for understanding may be elevated into the light of heaven, but not the capacity for loving, except so far as he acts according to his understanding. Any apparent wisdom, therefore, which does not make one with the love of wisdom, sinks back into the love which does make one with it; and this may be a love of unwisdom, yea, of insanity. Thus a man may know from wisdom that he ought to do this or that, and yet he does not do it, because he does not love it. But so far as a man does from love what wisdom teaches, he is an image of God.
39. In homine apparent amor et sapientia ut duo separata, sed usque in se distincte unum sunt, quoniam apud hominem talis est sapientia qualis est amor, et talis amor qualis est sapientia; sapientia quae non unum facit cum suo amore, 1 apparet sicut sit sapientia, et tamen non est; ac amor qui non unum facit cum sua sapientia, apparet sicut sit sapientiae amor, tametsi non est, unum enim trahet suam essentiam et suam vitam ex altero reciproce. Quod sapientia et amor apud hominem appareant ut duo separata, est quia facultas intelligendi apud illum est elevabilis in lucem coeli, sed non facultas amandi, nisi quantum homo facit sicut intelligit; quare id apparentis sapientiae quod non unum facit cum amore sapientiae, relabitur in amorem qui unum facit, qui potest esse amor non sapientiae, imo amor insaniae: homo enim potest ex sapientia scire quod illum oporteat facere hoc et illud, sed usque non facit, quia non amat illud, at quantum ex amore facit quod sapientiae est, tantum est imago Dei.
Footnotes:
1. Prima editio: amor[upside down e],