263.很少有人明白主如何成了圣言。因为他们认为，尽管主通过圣言启示和教导人们，但不能因此称主为圣言。不过，要知道，每个人都是自己的意愿和自己的理解力，并以此而有别于另一人。由于意愿是接受爱、因而接受构成其爱的各种良善的器官，理解力是接受智慧、因而接受构成其智慧之真理的一切形式的器官，故可知，每个人其实就是自己的爱和自己的智慧，或也可说，是自己的良善和自己的真理。这是唯一使人成为人的因素，在人里面，除此之外没有别的什么东西是人。至于主，祂是爱本身和智慧本身，因而是良善本身和真理本身。祂通过应验圣言中的一切良善和一切真理而变成这一切。因为，如果人的所思所言只有真理，那他就变成这真理；如果人的所愿所行只有良善，那他就变成这良善。主既应验了圣言中的一切神圣真理和神圣良善，那么无论在属世意义上，还是在属灵意义上，祂都变成了良善本身和真理本身，因而变成圣言。
263. 沒幾個人明白主為何是聖言。人們認為主可以藉著聖言來啟發和教導我們, 但不可因此而稱呼主為聖言。
我們當意識到每個人其實是自己的意志和認知, 這是一個人與其它人的區別所在。其中, 意志是仁愛,以及(與仁愛相關的)良善的接受容器, 認知是智慧,以及(與智慧相關的)真理的接受容器。於是得出:每個人其實就是各人自己的仁愛與自己的智慧, 或同樣的意思:是自己的善與理。這是唯一使人成為人的因素, 人裡面沒有別的什麼是人。
對主而言, 祂是仁愛之本和智慧之本, 因而是善之本和理之本。祂成為這些, 是通過成就(或應驗)聖言中所有的良善與所有的真理。因為誰所思所講的全是真理, 就成為那真理; 誰所願所行的全是良善, 就成為那良善。因為主成就了聖言的全部聖理和聖善——不僅從屬世,而且從屬靈意義, 於是祂成為聖善之本和聖理之本, 因而成為聖言。
263. Few people understand how the Lord is the Word. People think that the Lord is able to enlighten and teach us through the Word but that we could not call him the Word on that account.
We need to realize that we are all our own will and our own intellect. This is how one person is differentiated from another. Since the will is a vessel for love and for all the forms of goodness that relate to that love, and the intellect is a vessel for wisdom and for all the forms of truth that relate to that wisdom, it follows that we are all our own love and our own wisdom, or what is the same thing, our own goodness and our own truth. Humans are not human on any other basis; and nothing else in us is human.
In the Lord's case, he is love itself and wisdom itself, and therefore goodness itself and truth itself. He became all this through fulfilling all the goodness and all the truth in the Word. Someone who thinks and speaks only the truth becomes that truth. Someone who intends and does only what is good becomes that goodness. Because the Lord fulfilled all the divine truth and divine goodness that are in the Word - both the truth and goodness in its earthly meaning and the truth and goodness in its spiritual meaning - he became goodness itself and truth itself, and therefore became the Word.
263. Few people understand how it is that the Lord is the Word. For they consider that the Lord can by means of the Word illuminate and teach people, without this entitling Him to be called the Word. But they should know that each individual is his own will and his own understanding, and this is what makes one person distinct from another. Since the will is the organ for the reception of love, and thus for all the kinds of good which make up his love, and since the understanding is the organ for the reception of wisdom, and thus for all the forms of truth which make up his wisdom, it follows that each individual is his own love and his own wisdom, or what is the same, his own good and his own truth. This is the only thing that makes him a man and being a man consists in nothing else. As for the Lord, He is love itself and wisdom itself, and so good itself and truth itself; He became these by fulfilling every good and every truth in the Word. For one who thinks and speaks nothing but truth becomes that truth; and one who wills and does nothing but good becomes that good. Since the Lord fulfilled all the Divine truth and Divine good which are in the Word, both in its natural as well as its spiritual sense, He became good itself and truth itself, and so the Word.
263. Few understand how the Lord is the Word; for they think that although the Lord can enlighten and teach men through the Word, He cannot on this account be called the Word. But let it be understood that every man is his own will and his own understanding, each man being thus distinct from every other; and as the will is the receptacle of love, and thus of all the goods of that love, and the understanding is the receptacle of wisdom, and thus of all things of truth belonging to that wisdom, it follows, that each man is his own love and his own wisdom, or what is the same thing, his own good and his own truth. For no other reason is man a man, and nothing else than this in man is man. In respect to the Lord, He is love itself and wisdom itself, thus good itself and truth itself; and this He became by fulfilling all the good and all the truth in the Word. For he who thinks and speaks nothing but truth becomes that truth; and he who wills and does only what is good becomes that good; and as the Lord fulfilled all the Divine truth and Divine good contained in the Word, both in its natural sense and in its spiritual sense, He became good itself and truth itself, that is, the Word.
263. Few understand how the Lord is the Word, for it is generally supposed that the Lord, by means of the Word, can enlighten and teach men, and yet He cannot, on this account, be called the Word. It should be known that every man is his own will and his own understanding, and so one person is distinguished from another. Since the will is the receptacle of love, and thus of all the good of that love, and since the understanding is the receptacle of wisdom and thus of all the truth of that wisdom, it follows that every man is his own love and his own wisdom, or what is the same thing, his own good and his own truth. A man is a man for no other reason than this, and there is nothing else in him that is man. In the case of the Lord, He is Love itself and Wisdom itself, thus Good itself and Truth itself; and these He became by fulfilling all the good and all the truth in the Word. For he who thinks and speaks nothing but truth, becomes that truth; and he who wills and does nothing but good, becomes that good. Thus the Lord, by fulfilling all the Divine Truth and all the Divine Good in the Word, both in its natural sense and in its spiritual sense, became Good itself and Truth itself and thus the Word.
263. Quomodo Dominus est Verbum, a paucis intelligitur; cogitant enim quod Dominus per Verbum possit homines illustrare et docere, et tamen non inde potest vocari Verbum; at sciant, quod unusquisque homo sit sua Voluntas et suus Intellectus, et sic unus distinctus ab altero; et quia Voluntas est receptaculum Amoris, et sic omnium bonorum quae illius Amoris sunt, ac Intellectus est receptaculum Sapientiae, et sic omnium veri quae illius sapientiae sunt, sequitur quod unusquisque homo sit suus amor et sua sapientia, seu quod idem est, suum bonum et suum verum; homo non aliunde est homo, et non aliud apud illum est homo. Quod Dominum attinet, est Ille ipse Amor et ipsa Sapientia, ita ipsum Bonum et ipsum Verum, quae factus est per quod impleverit omne bonum et omne verum quod in Verbo est; nam qui non cogitat et loquitur nisi quam Verum, fit illud verum, et qui non vult et facit nisi quam bonum, fit illud bonum; et Dominus, quia implevit omne Divinum Verum et Divinum Bonum, quae sunt in Verbo, tam quae sunt in Sensu ejus naturali, quam quae sunt in Sensu ejus spirituali, factus est ipsum Bonum et ipsum Verum, ita Verbum.