10196.“在法版上的施恩座前面”表主垂听并接受由爱之良善所产生的敬拜的一切所在之地。这从“施恩座”和“法版”的含义清楚可知：“施恩座”是指主对由爱之良善所产生的敬拜的一切的垂听和接受（参看9506节）；“法版”是指圣言方面（8535，9503节），因而神性真理方面的主，因为神性真理方面的主就是圣言（9987节）。
此处有必要用几句话来说一说神性良善和神性真理。被称为“父”的神性本身和被称为“子”的神性人身方面的主是神性之爱本身，因而是神性良善本身。但就主在显为太阳的祂之下的天堂里的同在而言，祂是神性真理。然而，这神性真理拥有适合天使和灵人接受的神性良善在它里面。这神性同在就是那被称为“耶和华的灵”和“圣者”的。它之所以被称作神性真理，而非神性良善，是因为，天使和灵人是被造的，并由此而为从神性良善发出的神性真理的接受者。他们和世人一样享有心智的两种官能，即理解力和意愿。理解力形成是为了接受神性真理，意愿形成是为了接受神性良善；他们的理解力不仅有助于接受这真理，还有助于感知这良善。
通过对比世界的太阳和从这太阳产生的世界，简单人也能对这个问题获得某种概念。这太阳是由火构成的，但它发出的是热和光。谁都能知道，光不在太阳本身里面，相反，光是从它发出来的。只有在太阳发出的光含有热在里面的情况下，植物才会复苏、生长，结出果实和种子。之所以通过对比来说明这些事，是因为整个自然界是代表主国度的一个舞台；它之所以是这样一个代表舞台，是因为自然界由神性通过灵界产生，并不断产生，也就是持续存在。正因如此，在圣言中，“太阳”表示神性之爱方面的主，“火”也是；“光”表示神性真理方面的主（如在约翰福音1:9；3:19；9:5；12:46）。
Potts(1905-1910) 10196
10196. Before the propitiatory that is over the Testimony. That this signifies where there is the hearing and reception by the Lord, of all things of worship from the good of love, is evident from the signification of "the propitiatory," as being the hearing and reception by the Lord of all things of worship from the good of love (see n. 9506); and from the signification of "the Testimony," as being the Lord in respect to the Word (n. 8535, 9503), thus in respect to the Divine truth, for the Lord in respect to Divine truth is the Word (n. 9987). [2] A few words may here be said about Divine good and Divine truth. The Lord as to the Divine Itself which is called "the Father," and as to the Divine Human which is called "the Son," is the Divine love itself, thus Divine good itself; but the Lord as heaven, which is beneath the Lord as a Sun, is the Divine truth; yet this Divine truth has within it the Divine good accommodated to the reception of angels and spirits. This Divine is what is called "the Spirit of Jehovah" and "the Holy." The reason why this is called Divine truth, and not Divine good, is that angels and spirits are created, and from this are receptions of the Divine truth that proceeds from the Divine good. They, like men, enjoy two faculties, namely, understanding and will, and the understanding has been formed to receive Divine truth, and the will to receive Divine good. The understanding serves them for reception, and also for perception. [3] An idea of this subject can be obtained by the simple from a comparison with the sun of the world, and with the world that comes forth from it. In the sun of the world there is fire, but that which proceeds from it is heat and light. Everyone is able to know that the light is not in the sun itself, but that the light proceeds from it. And insofar as the light proceeding from the sun has heat in it, plants live and grow, and bring forth fruits and seeds. These things are said by comparison, because universal nature is a theater representative of the Lord's kingdom; and it is such a representative theater because the natural world came forth through the spiritual world from the Divine, and perpetually comes forth, that is, subsists; hence it is that in the Word by the "sun" is meant the Lord as to Divine love, in like manner by "fire;" and that by "light" is meant the Lord as to Divine truth (as in John 1:9; 3:19; 9:5; 12:46).
Elliott(1983-1999) 10196
10196. 'Before the mercy-seat which is above the Testimony' means where the Lord hears and receives everything of worship arising from the good of love. This is clear from the meaning of 'the mercy-seat' as the hearing and reception by the Lord of everything of worship arising from the good of love, dealt with in 9506; and from the meaning of 'the Testimony' as the Lord in respect of the Word, dealt with in 8535, 9503, thus of Divine Truth since the Lord in respect of Divine Truth is the Word, 9987.
[2] A brief statement about Divine Good and Divine Truth needs to be made here. As to His Divine [Being] itself, called the Father, and His Divine Humanity, called the Son, the Lord is Divine Love itself, and is accordingly Divine Good itself. But as to His presence in heaven, which is beneath the Lord as the Sun, He is Divine Truth. Yet this Divine Truth has Divine Good within it, adjusted to its reception by angels and spirits. This Divine presence is what is called the Spirit of Jehovah and that which is Holy. The reason why it is spoken of as Divine Truth and not Divine Good is that angels and spirits are created beings and therefore are recipients of Divine Truth emanating from Divine Good. Like people in the world they enjoy two powers of mind - the understanding and the will. The understanding has been formed to receive Divine Truth and the will to receive Divine Good; and their understanding serves not only to receive [that Truth] but also to perceive [this Good].
[3] Simple people may gain some idea of this matter if it is compared with the sun and the world that comes into being from it. The sun is composed of fire, but what radiates from it is heat and light. As anyone may know, there is no light within the sun itself, but light radiates from it. And in the measure that light radiating from the sun holds heat within itself plants come to life and grow, producing fruit and seeds. These things have been mentioned by way of comparison because the whole natural order is a theatre representative of the Lord's kingdom; and it is a representative theatre because the natural world has been brought into being by the Divine - and is unceasingly brought into being, that is, is held in being, by Him - by means of the spiritual world. So it is that in the Word 'the sun', similarly 'fire', is used to mean the Lord in respect of Divine Love, and 'light' to mean the Lord in respect of Divine Truth, as in John 1:9; 3:19; 9:5; 12:46.
Latin(1748-1756) 10196
10196. `Ante propitiatorium quod super testimonio': quod significet ubi auditio et receptio omnium cultus ex bono amoris a Domino, constat (c)a significatione `propitiatorii' quod sit auditio et receptio omnium cultus ex bono amoris a Domino, de qua n. 9506, et ex significatione `testimonii' quod sit Dominus quoad Verbum, de qua n. 8535, 9503, {1}ita quoad Divinum Verum, nam Dominus quoad Divinum Verum est Verbum, n. 9987. [2] Paucis hic dicetur de Divino Bono et Divino Vero: Dominus quoad ipsum Divinum, quod Pater vocatur, et quoad Divinum Humanum, quod Filius, est ipse Divinus Amor, ita ipsum Divinum Bonum; at Dominus ut caelum, quod est infra Dominum ut Solem, est Divinum Verum; sed (t)Divinum hoc Verum in se (x)habet Divinum Bonum accommodatum receptioni angelorum et spirituum; hoc Divinum est quod vocatur Spiritus Jehovae et Sanctum; quod hoc dicatur Divinum Verum et non Divinum Bonum, est quia angeli et spiritus sunt creati, et inde sunt receptiones Divini Veri procedentis ex Divino Bono; gaudent {2} illi sicut homines binis facultatibus, nempe intellectu et voluntate, ac intellectus formatus est ad recipiendum Divinum Verum, ac voluntas ad recipiendum Divinum Bonum, {3}intellectus illis inservit ad receptionem, et quoque ad perceptionem. [3] Idea hujus rei a simplicibus capi potest ex comparatione cum sole mundi, et cum mundo inde existente; in sole mundi est ignis, sed quod procedit inde est calor et lux; quod non in ipso sole sit lux, cuivis notum esse potest, sed quod lux inde procedat; et quantum lux procedens a sole in se habet calorem, tantum vivunt et crescunt vegetabilia, et tantum {4}haec pariunt fructus et semina; haec comparative dicta sunt, quoniam universa natura est theatrum repraesentativum regni Domini; et est theatrum repraesentativum {5}quoniam mundus naturalis per mundum spiritualem ex Divino exstitit, et perpetuo existit, hoc est, subsistit; inde est quod in Verbo per `solem' intelligatur Dominus quoad Divinum Amorem; similiter per `ignem'; et quod per `lucem' intelligatur Dominus quoad Divinum Verum, ut Joh. i 9, iii 19, ix 5, xii 46. @1 Before de qua$ @2 i enim$ @3 inservit illis intellectus$ @4 fructus et semina pariant$ @5 quia$