27、智慧出于良善通过真理产生。理性是如何在人里面孕育和出生的（2094，2524，2557，3030，5126节）。这一切是通过主经由天堂进入凡人所拥有的属灵和世俗知识，以及由此而来的提升实现的（1895，1899，1900，1901节）。这种提升取决于功用和对功用的爱（3074，3085，3086节）。理性通过真理生出，所以真理的性质决定了理性的性质（2094，2524，2557节）。理性被来自良善的真理打开并形成，被来自邪恶的虚假关闭并摧毁（3108，5126节）。人之所以理性，不是因为他能推理任何主题，而是因为他能看见并感知到某事是不是真的（1944节）。人生来没有任何真理，因为他生来没有任何良善；他需要学习并吸收两者（3175节）。由于导致推理和怀疑的感官谬误和虚假说服，人很难接受纯正的真理，并由此变得智慧（3175节）。当人开始厌恶否认真理的推理，并拒绝怀疑时，他才开始变得智慧（3175节）。未被光照的人类理性会嘲笑内在真理，包括例子（2654节）。只有当与人同在的真理被植入他的生活时，这些真理才能被称为内在真理，而不只是因为他知道真理，尽管它们可能是被称为内在的那种真理（10199节）。
良善里面有变得智慧的能力；因此，那些在世上过着良善生活的人，离世后会进入天使的智慧（5527，5859，8321节）。每种良善里面都有无数事物（4005节）。从良善可获知无数事物（3612节）。真理如何由于良善而繁殖增多（5345，5355，5912节）。婴孩的良善通过真理和照之的生活而变成智慧的良善（3504节）。
有对真理的情感，也有对良善的情感（1904，1997节）。那些处于对真理的情感之人是何性质，那些处于对良善的情感之人又是何性质（2422，2429节）。哪些人能进入对真理的情感，哪些人不能（2689节）。一切真理都在一个总的情感之下按顺序排列（9094节）。对真理的情感和对良善的情感在属世人中如同兄弟姐妹；但在属灵人中如同丈夫和妻子（3160节）。
纯粹的真理在世人，甚至天使里面找不到，只在主里面才能找到（3207，7902节）。人所拥有的真理只是真理的表象（2053，2519节）。人所拥有的最初真理是基于感官谬误的真理的表象；然而，随着在智慧上被完善，他会逐渐脱去这些表象（3131节）。对处于良善的人来说，真理的表象被主当作真理接纳（2053，3207节）。何为真理的表象及其性质（3207，3357-3362，3368，3404，3405，3417节）。许多地方的圣言字义都是按表象说的（1838节）。这些真理对一个人来说可能更真实，对另一个人来说可能不怎么真实，对又一个人来说可能是虚假的，因为它们被歪曲了（2439节）。真理也照着属世人与属灵人之间的对应关系而为真理（3128，3138节）。真理照着对它们的各种观念和感知而不同（3470，3804，6917节）。
当真理与良善结合时，它就会从记忆中消失，因为那时，它已经成为生命的一部分（3108节）。只有在自由的状态下，真理才能与良善结合（3158节）。真理通过试探与良善结合（3318，4572，7122节）。一切良善都不断努力按顺序排列真理，并由此恢复它的状态（3610节）。当真理与良善的联系被切断时，它们就变得令人不快（8352节）。人很难区分真理和良善，因为他很难区分思考和意愿（9995节）。在圣言中，良善被称为真理的“弟兄”（4267节）。从某种角度来说，良善被称为“主人”，真理被称为“仆人”（3409，4267节）。
27、智慧出于源自真理的良善。2094，2524，2557，3030，5126节讲述了人的理性是怎样孕育和产生的。它是因主的灵流经由天堂进入我们或属灵或属世知识，从而提升我们（1895，1899-1901）。
提升根据的是用途及他们的爱（3074，3085，3086）。理性通过真理而生，因此真理是如此，理性也是如此（2094，2524，2557）。理性的开始和形成是凭借来自良善的真理，它的停止和破坏是凭借来自邪恶的谬误（3108，5126）。一个人对任何题材都能推断，他不是理性的。只有当他能看见和觉察到一个事物是真或假时，他才是理性的（1944）。人生来没有任何真理，因为人生来没有良善，但是人可以学习和吸收它们（3175）。一个人能接受真正的真理并因此变得智慧是困难的，因为有感觉错误、对谬误的坚定以及从此而来的推理和怀疑的缘故（3175）。当人开始反对违背真理的推理和拒绝怀疑时，人就开始变得明智（3175）。未受启发的人类理性嘲笑内在真理，从例子得知（3175）。当真理注入人的生活时，他的真理被称为内在的，仅认识它们不能这样称谓，尽管它们可能是内在真理（10199）。
良善里有一种变得明智的能力，因此那些在世时生活在良善中的人，离开这个世界后，进入天使的智慧（5527，5859，8321）。每一种良善都包含无数事物（4005）。无数事物可通过良善被得知（3612）。关于来自良善的真理的倍增（5345，5355，5912）。通过真理及依真理而活，初期的良善变为智慧的良善（3504）。
有对真理的喜爱和对良善的喜爱（1904，1997）。喜爱真理的那些人的品性是怎样的，喜爱良善的那些人的品性是怎样的（2422，2429）。谁能喜爱良善，谁不能（2689）。因一种普遍的喜爱，所有真理按次序被安排（9094）。在自然人里，喜爱真理和喜爱良善就像是兄妹。但是，在属灵人里，它们就像是丈夫和妻子（3160）。人没有纯净的真理，天使也没有，只有主才有（3207，7902）。人的真理是真理的外观（2053，2519）。人最初的真理来自感官错误，它们是真理的外观，不过，当人的智慧变得完善时，它们会陆续被扔掉（3131）。良善之人的真理外观因真理的缘故被主接受（2053，3207）。真理的外观是什么，以及它的性质是什么（3207，3357-3362，3368，3404，3405，3417）。《圣经》很多地方的文字意义依据的是外观（1838）。同样的真理对一个人更正确，对一个人不够正确，对另一个人则因谬误而是错误的（2439）。根据自然人和属灵人的对应，真理（外观）也是真理（3128，3138）。真理相异根据的是对它们的不同观点和认识（3470，3804，6917）。
当真理与良善结合时，真理会在记忆中消失，因为那时它变成了生命（3108）。除非在自由状态下，否则真理不能与良善结合（3158）。通过试探，真理与良善相结合（3318，4572，7122）。良善中有一种持续使真理按秩序排列并因此恢复它的形态的努力（3610）。
当真理与良善的交流阻断时，真理看上去让人不悦（8352）。人几乎不能区分真理和良善，因为他几乎不能区分思考和意愿（9995）。在《圣经》中，良善被称为真理的“弟兄”（4267）。另外，出于一定的尊重，良善被称为“主”，而真理被称为“仆人”（3409，4267）。
27. Wisdom comes into being out of goodness by means of truth. How rationality is conceived and born in us: 2093, 2524, 2557, 3030, 5126. This is brought about by means of an inflow of the Lord through heaven into whatever spiritual and worldly knowledge 1we have, lifting us up as a result: 1895, 1899, 1900, 1901. This lifting up depends on the useful things we do 2and on our love of them: 3074, 3085, 3086. Our rationality is born by means of truths, so the nature of the truths determines the nature of our rationality: 2093, 2524, 2557. Our rationality is opened and given form by truths that arise from living a good life; it is closed and destroyed by falsities that arise from living an evil life: 3108, 5126. Our being able to argue that this or that is true does not mean we are rational; we are rational if we are able to see and perceive whether something is actually true or not: 1944. We are not born with any truth, because we are not born with any goodness; we need to learn and absorb everything: 3175. Because of the deceptiveness of our senses and the persuasiveness of falsity, which lead to rationalizations and doubts, we are barely able to accept genuine truths and then become wise: 3175. The beginning of our wisdom occurs when we start to turn our backs on rationalizations that deny what is true, and to cast aside our doubts: 3175. When our rational ability is not enlightened it scoffs at inner truths: 2654 (which includes examples). Our truths can properly be called inner truths only when they have been rooted in our lives, and not merely because we know about them, even though some truths that we know about might be said to be of a deeper kind: 10199.
[2] Within goodness there lies a capacity to grow in wisdom; if our lives have been devoted to doing what is good, we attain angelic wisdom after our departure from this world: 5527, 5859, 8321. Within every type of goodness countless other types of goodness lie hidden: 4005. From goodness countless things can be learned: 3612. How truth multiplies as a result of goodness: 5345, 5355, 5912. By means of truths and by means of living according to them, the goodness we have in early childhood becomes the goodness that belongs to wisdom: 3504.
[3] We can be moved by a desire for truth and we can be moved by a desire for goodness: 1904, 1997. What we are like when we are moved by a desire for truth and what we are like when we are moved by a desire for goodness: 2422, 2429. Which people can come to desire truth and which people cannot: 2689. All truths are arranged under some emotion that they have in common: 9094. In earthly-minded people a desire for truth and a desire for goodness are like brother and sister, while in spiritually minded people they are like husband and wife: 3160.
[4] Pure truths are not to be found in us or even in angels-only in the Lord: 3207, 7902. Any truths that we have are only apparently true: 2053, 2519. The first truths we have are things that seem to be true according to our deceptive senses; we gradually shed these as we increase in wisdom: 3131. If we are devoted to what is good, the things we think are true are accepted as real truths by the Lord: 2053, 3207. The substance and nature of things that seem to be truths: 3207, 3357-3362, 3368, 3404, 3405, 3417. Much of the literal meaning of the Word is adapted to suit the way things seem to people: 1838. The same truths can be more true for one individual, less true for another, and false for yet another because they have been distorted: 2439. By coordinating the impressions of our earthly self with those of our spiritual self, we can see whether the things we hold as true are actually true or not: 3128, 3138. How true our truths are varies depending on our ideas and concepts of them: 3470, 3804, 6917.
[5] When a truth has been joined to goodness it vanishes from our memory because it has become part of our life: 3108. Truths can be joined to goodness only in a state of freedom: 3158. Truths are joined to goodness by means of the crises of the spirit we go through: 3318, 4572, 7122. All goodness makes a constant effort to put truths in their place and to be restored by means of an inversion of its state: 3610. Truths become unpleasant when their connection with goodness is cut off: 8352. It is hard for us to tell the difference between truth and goodness because it is hard for us to tell the difference between thinking and willing: 9995. In the Word, what is good is called the brother 3of what is true: 4267. From one point of view, whatever is good is called a lord and whatever is true is called a servant: 3409, 4267.
Footnotes:
1. The Latin words here translated "spiritual and worldly knowledge" are cognitiones and scientiae. Swedenborg uses both of these terms to refer to types of knowledge, or to concepts, and generally to two different types of knowledge or concepts, though he does not always distinguish between them, or distinguish between them in the same way. Cognitiones, however, tends to be used of "deeper" knowledge, the concepts of the inner self ( Secrets of Heaven 24), while scientiae tends to refer to facts learned by the outer self. Given these tendencies of use, the contrast between the two aligns with the contrast between knowledge about religious matters, the province of cognitiones, and knowledge about worldly matters, the province of scientia. See Secrets of Heaven 9945, where Swedenborg notes that by cognitiones he means "relatively deep facts, such as facts about faith and love that are known to the church"; and also Secrets of Heaven 1458, where he calls cognitiones "heavenly and spiritual truths. " (Compare also Secrets of Heaven 1171[4], where he says that without cognitiones "no one can become part of the church. ") In Heaven and Hell 353, he defines scientiae as "the various experimental disciplines such as physics, astronomy, chemistry, mechanics, geometry, anatomy, psychology, philosophy, and political history, as well as the realms of literature and criticism and language study. " And thus scientifica (compare note 1 in New Jerusalem 26), a word related to scientia, tends to mean facts about nonspiritual matters known to the earthly self ( Secrets of Heaven 3309, 9394:1; New Jerusalem 51:2) that are merely stored in the memory of the outer self; compare Secrets of Heaven 24, 27, 7689 ("the kind of truth the earthly mind contains is facts"); and contrast 4749, 5934. Swedenborg does not dismiss outer knowledge, scientiae, as worthless; he notes several times that initially such knowledge forms the basis of the inner knowledge, cognitiones ( Secrets of Heaven 1472, 9918). He also observes, however, that for many people knowledge about religion stops short at merely factual knowledge that is not applied or brought to bear on life, and so remains a matter of shallow, rote faith ( Secrets of Heaven 200, 1162-1163, 1197:1, 1198, 3412, 3762:2, 9230:2). "In the absence of any deeper content," even cognitiones may be merely "superficial knowledge" and "just a collection of facts" ( Secrets of Heaven 1201[2]; compare 2973). [SS, LHC]
2. The Latin word here translated "the useful things we do" is usus, which is sometimes also translated "functions," "service," "useful purposes," or "uses. " When "use" is synonymous with "action" (as in the notion of "performing a use") it refers to an action that is helpful to-does good for-someone. When indicating an aspect of an activity or the person who performs it, it refers to the help that the activity or person provides; for instance, if one were to refer to "the use of a wise person" (compare Marriage Love 18[1-2]). For an extended treatment of use or service from a philosophical perspective, see Divine Love and Wisdom 296-348. For a more practical treatment of a life of useful service, see the small work Sketch on Goodwill (= Swedenborg 1995). For briefer statements on use or service, see, for example, Secrets of Heaven 997, 7038; Heaven and Hell 387-394, 402-403. Swedenborg's notion of "use" is also explored in Van Dusen 1981. [RHK, GFD, LSW]
3. The Latin word here translated "brother" is frater. This term can be used of not only male but female siblings under certain grammatical circumstances, but the Secrets of Heaven context suggests that masculine imagery is intended. Specifically, Secrets of Heaven 4267, the passage referenced here, concerns Genesis 32:17-18, in which Jacob sends a message to his brother Esau. [GFD]
27. Not translated.
27. Wisdom is from good through truths. How the Rational with man is conceived and born, Arcana Coelestia 2094, 2524, 2557, 3030, 5126. It is by an influx of the Lord through heaven into the knowledges and sciences which are with man, and an elevation thereby, Arcana Coelestia 1895, 1899, 1900, 1901. The elevation is according to uses, and the love of them, Arcana Coelestia 3074, 3085, 3086. The Rational is born through truths; wherefore according to their quality, such is the Rational, Arcana Coelestia 2094, 2524, 2557. The Rational is opened and formed through truths from good: and it is closed and destroyed through falsities from evil, Arcana Coelestia 3108, 5126. A man is not rational on account of his being able to reason on any subject, but on account of his being able to see and perceive whether a thing is true or not, Arcana Coelestia 1944. A man is not born into any truth, because not into any good; but he has to learn and imbibe everything, Arcana Coelestia 3175. With difficulty a man can receive genuine truths and become wise thereby, on account of the fallacies of the senses and the persuasions of the false, and on account of the reasonings and doubts arising thence, Arcana Coelestia 3175. A man begins to be wise, when he begins to hold in aversion reasonings against truths, and to reject doubts, Arcana Coelestia 3175. The unenlightened human Rational laughs at interior truths; from examples, Arcana Coelestia 2654. Truths with a man are called interior when they are implanted in his life, and they are not called so from his being acquainted with them, even though they should be truths which are called interior, Arcana Coelestia 10199.
In good there is the faculty of becoming wise, wherefore those who while in the world have lived in good after their departure from the world come into angelic wisdom, Arcana Coelestia 5527, 5859, 8321. In every good there are innumerable things, Arcana Coelestia 4005. Innumerable things may be known from good, Arcana Coelestia 3612. Concerning the multiplication of truth from good, Arcana Coelestia 5345, 5355, 5912. Through truths, and a life according thereto, the good of infancy becomes the good of wisdom, Arcana Coelestia 3504.
There is the affection of truth, and the affection of good, Arcana Coelestia 1904, 1997. The quality of those who are in the affection of truth, and the quality of those who are in the affection of good, Arcana Coelestia 2422, 2429. Concerning those who are able to come into the affection of truth, and those who are not able, Arcana Coelestia 2689. All truths are arranged in order under a general affection, Arcana Coelestia 9094. The affection of truth and the affection of good in the natural man are as brother and sister, but in the spiritual man they are as man and wife (mulier) Arcana Coelestia 3160.
There are no pure truths with a man, and not even with an angel, but only with the Lord, Arcana Coelestia 3207, 7902. Truths with man are appearances of truth, Arcana Coelestia 2053, 2719. The first truths with man are appearances of truth from fallacies of the senses, which nevertheless are successively put off, as he is perfected with respect to wisdom, Arcana Coelestia 3131. Appearances of truth with a man who is in good are accepted by the Lord for truths, Arcana Coelestia 2053, 3207. What, and of what quality appearances of truth are, Arcana Coelestia 3207, 3357-3362, 3368, 3404, 3405, 3417. The sense of the letter of the Word in many places is according to appearances, Arcana Coelestia 1838. The same truths with one man are more true, with another less so, and with still another they are false, because falsified, Arcana Coelestia 2439. Truths are also truths according to the correspondence between the natural and the spiritual man, Arcana Coelestia 3128, 3138. Truths differ according to the different ideas and perceptions [entertained] concerning them, Arcana Coelestia 3470, 3804, 6917.
After a truth has been conjoined with good, it vanishes out of the memory, because it then becomes a matter of life, Arcana Coelestia 3108. Truths can be conjoined with good only in a state of freedom, Arcana Coelestia 3158. Truths are conjoined with good through temptations, Arcana Coelestia 3318, 4572, 7122. There is in good a constant endeavour of arranging truths in order, and of thereby restoring its state, Arcana Coelestia 3610. Truths appear undelightful when the communication with good is intercepted, Arcana Coelestia 8352. Only with difficulty can a man discriminate between truth and good, because only with difficulty can he distinguish between thinking and willing, Arcana Coelestia 9995. Good, in the Word, is called the brother of truth, Arcana Coelestia 4267. In a certain respect also good is called a lord, and truth, a servant, Arcana Coelestia 3409, 4267.
27. That wisdom is from good by truths.
In what manner the rational is conceived and born with man (n. 2094, 2524, 2557, 3030, 5126). This is effected by an influx of the Lord through heaven into the knowledges and sciences which are with man, and thence is elevation (n. 1895, 1899-1901). Elevation is according to uses, and the love of them (n. 3074, 3085, 3086). The rational is born through truths, hence such as they are, such is the rational (n. 2094, 2524, 2557). The rational is opened and formed by truths from good; and it is shut and destroyed by falsities from evil (n. 3108, 5126). Man is not rational by this that he can reason on any subject, but that he can see and perceive whether a thing be true or not (n. 1944). Man is not born into any truth, because not born into good; but he is to learn and imbibe both (n. 3175). It is with difficulty that man can receive genuine truths, and thence become wise, on account of the fallacies of the senses, the persuasions of falsity, and the reasonings and doubts thence (n. 3175). Man first begins to be wise, when he begins to be averse to reasonings against truths, and to reject doubts (n. 3175). The unenlightened human rational laughs at interior truths, from examples (n. 2654). Truths with man are called interior when they are implanted in his life, and not in consequence of his knowing them, although they may be truths which are called interior (n. 10199).
In good there is the faculty of becoming wise, whence those who have lived in good in the world come into angelic wisdom after their departure out of the world (n. 5527, 5859, 8321). There are innumerable things in every good (n. 4005). Innumerable things may be known from good (n. 3612). Concerning the multiplication of truth from good (n. 5345, 5355, 5912). The good of infancy by truths, and by a life according to them, becomes the good of wisdom (n. 3504).
There is the affection of truth and the affection of good (n. 1904, 1997). What is the quality of those who are in the affection of truth, and what is the quality of those who are in the affection of good (n. 2422, 2429). Who are able to come into the affection of truth, and who are not able (n. 2689). All truths are arranged in order under a general affection (n. 9094). The affection of truth and the affection of good in the natural man are as brother and sister; but in the spiritual man, as husband and wife (n. 3160). Pure truths are not given with man, nor even with an angel, but only with the Lord (n. 3207, 7902). Truths with man are appearances of truth (n. 2053, 2519). The first truths with man are appearances of truth from the fallacies of the senses, which nevertheless are successively put off, as he is perfected as to wisdom (n. 3131). Appearances of truth with the man who is in good are received by the Lord for truths (n. 2053, 3207). What, and of what quality the appearances of truth are (n. 3207, 3357-3362, 3368, 3404, 3405, 3417). The sense of the letter of the Word in many places is according to appearances (n. 1838). The same truths with one man are more true, with another less so, and with another false, because falsified (n. 2439). Truths are also truths according to the correspondence between the natural and the spiritual man (n. 3128, 3138). Truths differ according to the various ideas and perceptions concerning them (n. 3470, 3804, 6917).
Truth when it is conjoined to good, vanishes out of the memory because it then becomes of the life (n. 3108). Truths cannot be conjoined to good except in a free state (n. 3158). Truths are conjoined to good by temptations (n. 3318, 4572, 7122). There is in good a continual endeavor of arranging truths in order, and of restoring its state thereby (n. 3610).
Truths appear undelightful when the communication with good is intercepted (n. 8352). Man can scarcely distinguish between truth and good, because he can scarcely distinguish between thinking and willing (n. 9995). Good is called in the Word the "brother" of truth (n. 4267). Also in a certain respect good is called "lord," and truth, "servant" (n. 3409, 4267).
27. Quod Sapientia sit ex Bono per Vera.
Quomodo concipitur et nascitur rationale apud hominem (Arcana Coelestia 2094, 2574 (2524, 2557, 3030, 5126).
Quod per influxum Domini per caelum, in cognitiones et scientias quae apud hominem, et inde elevationem (Arcana Coelestia 1895, 1896 (1899, 1900, 1901).
Quod elevatio sit secundum usus et eorum amorem (Arcana Coelestia 3074, 3085, 3086).
Quod rationale nascatur per vera; inde qualia illa sunt, tale rationale (Arcana Coelestia 2094, 2524, 2557).
Quod rationale per vera ex bono aperiatur et formetur, et quod per falsa ex malo claudatur et destruatur (Arcana Coelestia 3108, 5126).
Quod homo non rationalis sit per id, quod ratiocinari queat de quacunque re, sed quod videre et percipere possit num verum sit vel non (Arcana Coelestia 1944).
Quod homo non nascatur in aliquod verum, quia non in bonum; sed quod omne addiscet et imbuet (Arcana Coelestia 3175).
Quod homo aegre recipere possit vera genuina, et sic sapere, propter fallacias sensuum et persuasiones falsi, et inde ratiocinia et dubia (n.317).
Quod homo tunc incipiat sapere cum incipit aversari ratiocinia contra vera, et rejicere dubia (Arcana Coelestia 3175).
Quod rationale humanum non illustratum irrideat vera interiora (ab exemplis, Arcana Coelestia 2654).
Quod vera interiora apud hominem dicantur quum implantata sunt vitae ejus; et non inde, quod sciat illa, tametsi forent vera quae vocantur interiora (Arcana Coelestia 10199).
Quod in bono sit facultas sapiendi; inde qui in bono vixerunt in mundo, in sapientiam angelicam veniunt post excessum e mundo (Arcana Coelestia 5527, 5859, 8321).
Quod in unoquovis bono innumerabilia insint (Arcana Coelestia 4005).
Quod ex bono innumerabilia sciri possint (Arcana Coelestia 3612).
De multiplicatione veri ex bono (Arcana Coelestia 5345, 5355, 5912).
Quod bonum infantiae, per vera ac per vitam secundum illa, fiat bonum sapientiae (Arcana Coelestia 3504).
Quod sit affectio veri et affectio boni (Arcana Coelestia 1904, 1997).
Quales illi qui in affectione veri, et quales illi qui in affectione boni (Arcana Coelestia 2422, 2439 (2429)).
Quinam in affectionem veri possunt venire, et quinam non possunt (Arcana Coelestia 2689).
Quod omnia vera sint sub affectione communi ordinata (Arcana Coelestia 9094).
Quod affectio veri et affectio boni in naturali homine se habeant ut frater et soror, in spirituali autem homine ut vir et ejus mulier (n.316).
Quod pura vera non dentur apud hominem, ne quidem apud angelum, sed solum apud Dominum (Arcana Coelestia 3207, 7902).
Quod vera apud hominem sint apparentiae veri (Arcana Coelestia 2053, 2519).
Quod prima vera apud hominem sint apparentiae veri ex fallaciis sensuum, quae tamen successive exuuntur, sicut quoad sapientiam perficitur (Arcana Coelestia 3131).
Quod apparentiae veri apud hominem qui in bono est, recipiantur a Domino pro veris (Arcana Coelestia 2053, 3207).
Quid et quales apparentiae veri (Arcana Coelestia 3207, 3357-3362, 3368, 3404, 3405, 3417).
Quod sensus litterae Verbi pluries sit secundum apparentias (Arcana Coelestia 1838).
Quod eadem vera apud unum sint magis vera, apud alium minus, et apud alium falsa quia falsificata (Arcana Coelestia 2439).
Quod vera etiam sint vera secundum correspondentiam inter naturalem et spiritualem hominem (Arcana Coelestia 3128, 3138).
Quod vera differant secundum varias ideas et perceptiones de illis (Arcana Coelestia 3470, 3804, 6917).
Quod verum, cum conjunctum est bono, evanescat e memoria, quia tunc fit vitae (Arcana Coelestia 3108).
Quod vera nequeant conjungi bono nisi in statu libero (Arcana Coelestia 3158).
Quod vera conjungantur bono per tentationes (Arcana Coelestia 3318, 4572, 7122).
Quod bono insit continuus conatus ordinandi vera, et sibi per id statum restituendi (Arcana Coelestia 3610).
Quod vera appareant injucunda cum intercipitur communicatio cum bono (Arcana Coelestia 8352).
Quod homo aegre distinguere possit inter verum et bonum, quia aegre inter cogitare et velle (Arcana Coelestia 9995).
Quod bonum in Verbo dicatur "frater" veri (Arcana Coelestia 4267).
Quod etiam in certo respectu bonum dicatur "dominus," et verum "servus" (Arcana Coelestia 3409, 4267).