SS3.但属世人无法被这一切说服相信，圣言就是包含神性智慧和神性生命的神性真理本身。因为他们按圣言的风格来评判它，在其中看不见智慧或生命。然而，圣言的风格是神性风格本身，其它风格看上去无论怎样崇高和卓越，都无法与之相比；因为这就像黑暗与光明相比。圣言的风格具有这种性质：每句话，每个词，有些地方甚至文字本身都有某种神圣事物在里面。这就是为何圣言将人与主结合起来，并打开天堂。
有两样事物从主发出：神性之爱和神性智慧，或也可说，神性良善和神性真理，因为神性良善来自祂的神性之爱，神性真理来自祂的神性智慧。圣言本质上就是这二者；由于如前所述，圣言将人与主结合起来，并打开天堂，故可推知，圣言以爱之良善和智慧之真理充满那些从主，而不是单从自己阅读它的人。它以爱之良善充满他的意愿，以智慧之真理充满他的理解力。人以这种方式通过圣言获得生命。
3. Earthly-minded people, though, are still not convinced by all this that the Word is divine truth itself, containing both divine wisdom and divine life. They evaluate it by its style, where they do not see wisdom or life.
However, the style of the Word is the divine style itself, and no other style, however sublime and excellent it may appear to be, can be compared with it; that would be like comparing darkness to light.
It is characteristic of the Word’s style that there is something holy in every statement, even in every word, even at times in the letters themselves; so the Word unites us to the Lord and opens heaven.
[2] There are two things that emanate from the Lord, divine love and divine wisdom, or (which amounts to the same thing) divine goodness and divine truth, since any divine goodness comes from his divine love, and any divine truth comes from his divine wisdom. In its essence, the Word is both, and since, as already stated, it unites us with the Lord and opens heaven, the Word fills us with good desires that come from love and truths that lead to wisdom, provided we read it with the help of the Lord and not just on our own. It fills our will with good desires that come from love and fills our understanding with truths that lead to wisdom. As a result, we gain life by means of the Word.
3. The natural man, however, still cannot be persuaded by these considerations that the Word is Divine truth itself, containing Divine wisdom and Divine life; for he regards it in terms of its style, in which he does not see this wisdom and life.
Nevertheless, the style in the Word is the Divine style itself, with which no other style can be compared, however sublime and admirable it seems. For it is as darkness compared to light.
The style in the Word is such that there is something holy in every sentence and in every word, indeed in some places in the very letters. Because of that the Word conjoins a person with the Lord and opens heaven.
[2] There are two emissions emanating from the Lord: Divine love and Divine wisdom. Or to say the same thing, Divine goodness and Divine truth. For Divine goodness is a property of His Divine love, and Divine truth a property of His Divine wisdom. In its essence the Word is both of these. And because, as we said, it conjoins a person with the Lord and opens heaven, therefore the Word fills a person who reads it prompted by the Lord, and not by himself simply. It fills him with the goodness of love and truths of wisdom — his will with the goodness of love, and his intellect with truths of wisdom. The person has life as a result through the Word.
3. From these considerations, however, the natural man still cannot be persuaded that the Word is Divine Truth itself, in which is Divine Wisdom as well as Divine Life; for he regards it from its style, in which he does not see these things. Yet the style of the Word is the Divine style itself, with which no other style, however sublime and excellent it may seem, can be compared, for any other style is as thick darkness compared with light. The style of the Word is such that there is holiness in every sentence, and in every word; indeed, in some places, in the very letters; and consequently the Word conjoins man with the Lord, and opens heaven.
[2] There are two things which proceed from the Lord, Divine Love and Divine Wisdom, or what is the same, Divine Good and Divine Truth; for Divine Good is of His Divine Love, and Divine Truth is of His Divine Wisdom. The Word in its essence is both of these; and since it conjoins man with the Lord and opens heaven, as has just been said, therefore the Word fills the man who reads it from the Lord, and not from himself alone, with the good of love and the truths of wisdom-his will with the good of love and his understanding with the truths of wisdom; thus man has life through the Word.
3. But the natural man cannot be persuaded by these considerations to believe that the Word is Divine truth itself wherein are Divine wisdom and Divine life; for he judges it by its style, and in this they do not appear. Yet the style of the Word is the Divine style itself, with which no other style, however sublime and excellent it may seem, is at all to be compared; for every other style is as darkness is to light. The style of the Word is such that there is holiness in every sentence, and in every word, and in some places in even the very letters. This is why the Word conjoins man with the Lord, and opens heaven. From the Lord proceed two things: Divine love, and Divine wisdom (or, what is the same, Divine good, and Divine truth, for Divine good is of His Divine love, and Divine truth is of His Divine wisdom), and in its essence the Word is both of these; and as it conjoins man with the Lord, and opens heaven, it follows that the man who reads it from the Lord, and not from himself alone, is filled by it with the good of love and the truths of wisdom; his will with the good of love, and his understanding with the truths of wisdom. In this way man has life by means of the Word.
3. Sed homo naturalis ex his usque non persuaderi potest, quod Verbum sit ipsum Divinum Verum, in quo Divina Sapientia est et Divina Vita; spectat enim illud a stilo, in quo non videt illa. Sed stilus Verbi eat ipse stilus Divinus, cum quo omnis alius stilus, utcunque sublimis et excellens apparet, non comparari potest, est enim sicut caligo ad lucem. Stilus Verbi talis est, ut Sanctum sit in omni sensu, inque omni voce, immo alicubi in ipsis litteris; inde Verbum conjungit hominem Domino, et aperit caelum. Sunt duo quae procedunt a Domino, Divinus Amor et Divina Sapientia; seu, quod idem, Divinum Bonum et Divinum Verum, nam Divinum Bonum est Divini Amoris Ipsius, et Divinum Verum est Divinae Sapientiae Ipsius: Verbum in sua essentia est utrumque hoc; et quia illud conjungit hominem Domino, et aperit caelum, ut dictum est, ideo Verbum implet hominem, qui illud a Domino, et non a semet solo, legit, bono amoris et veris sapientiae; voluntatem ejus bono amoris, et intellectum ejus veris sapientiae; inde homini est vita per Verbum.