5287.“一个有聪明有智慧的人”表关于所流入的真理与良善。这从“聪明人”和“智慧人”的含义清楚可知：“聪明人”是指真理；“智慧人”是指真理的良善。要知道，就内义而言，“聪明智慧人”不是指任何实际这样的人，而是指从实际的人抽象出来，使某人聪明、智慧，或属于聪明智慧人的东西，因而是指真理与良善。在来世，尤其在天堂，一切思维，随之一切语言都是由不涉及任何实际的人，或说从人抽象出来的形像构成；因此，那里的思维和语言具有普遍性，相对来说没有限制。因为思维和语言一旦局限于特定的人，尤其局限于他们个人的品质，并且局限于名称，以及话语，就会变得不再那么普遍，而是局限于某种特定事物，并停留在那里，不再偏离它。另一方面，只要不专注于这类事物，而是专注于从它们抽象出来，或相距甚远的实体，它们就不再局限于某种特定事物，而是扩展到自己之上；结果就获得一个更高级、因而更普遍的画面。
这一点从人的思维很明显地看出来。人的思维越关注说话者的实际话语，就越不关注他的意思。而且，人的注意力越集中于铭刻在他记忆中的特定观念，越专注于它们，就越不会察觉真实事物的性质。更重要的是，他越是在一切事物中关注自我，就越束缚自己的思维，越使自己不能以总体的方式看待任何事物。这解释了为何人在何等程度上爱自己胜过别人，就在何等程度上缺乏智慧。由此可见为何在字义上局限于实际人物的那些描述或事物在内义上表示从这些人物抽象出来，或说与他们无关的事物（参看5225节）。圣言的各个地方都对“智慧”、“聪明”和“知识”作了区分；“智慧”用来表示源于良善之物，“聪明”用来表示源于真理之物，而“知识”用来表示诸如存在于人的属世层中的这二者；如摩西五经：
我也以神的灵充满了比撒列，使他有智慧，有聪明，有知识，能作各样的工。（出埃及记31:2-3；35:30-31）
又：
你们要按着各支派选举有智慧、有聪明、有知识的人，我立他们为你们的首领。（申命记1:13）
Potts(1905-1910) 5287
5287. A man intelligent and wise. That this signifies about the inflowing truth and good, is evident from the signification of an "intelligent man," as being truth, and of a "wise man," as being the good of truth. Be it known that in the internal sense by a "man intelligent and wise" is not meant any such man, but abstractedly from person that which belongs to one who is intelligent and wise, thus truth and good. In the other life, especially in the heavens, all thought, and hence all speech, are carried on by means of what is abstracted from persons, and therefore thought and speech there are universal, and are relatively without limit; for so far as thought and speech are determined to persons and their specific qualities, and to names, and also to words, so far they become less universal, and are determined to the actual thing, and there abide. On the other hand, insofar as they are not determined to persons and what is connected with them, but to realities abstracted from them, so far they are determined away from the actual thing, and are extended beyond self, and the mental view becomes higher and consequently more universal. [2] This is very apparent from man's thought, which insofar as it regards the words of one speaking, so far it does not regard his meaning; and which insofar as it regards the particular things of the memory, and dwells on them, so far it does not perceive the nature of the real things; and, still more important, insofar as it regards itself in everything, so far it narrows the thoughts and removes itself from viewing a subject in a universal manner. Hence it is that in proportion as anyone loves himself more than others, in the same proportion he is less wise. From this it is now plain why things abstracted from persons are signified in the internal sense by the things which in the sense of the letter are determined to persons (see also n. 5225). In the Word a distinction is occasionally made between "wisdom," "intelligence," and "knowledge;" and by "wisdom" is meant what is from good, by "intelligence" what is from truth, and by "knowledge" both of these in man's natural; as in Moses:
I have filled Bezaleel with the spirit of God, in wisdom, and in intelligence, and in knowledge, and in all work (Exod. 31:2-3; 35:30-31);
and again:
Give you men, wise and understanding, and knowing, according to your tribes; that I may set them for your heads (Deut. 1:13).
Elliott(1983-1999) 5287
5287. 'A man with intelligence and wisdom' means with regard to inflowing truth and good. This is clear from the meaning of 'a man with intelligence' as truth, and of 'a man with wisdom' as accompanying good. It should be recognized that 'a man with intelligence and wisdom' is not used in the internal sense to mean any actual man such as this but to mean, without reference to any actual person, that which makes someone intelligent and wise - to mean truth and good therefore. In the next life, especially in the heavens, all thought and consequently all language consists of images that do not involve any actual persons, so that thought and language there are universal and, compared with other forms of them, are free of limitations. For insofar as thought and language limit themselves to specific persons, especially to their personal characteristics, and insofar as they limit themselves to names and also to words, that thought and language become less universal; for these then limit themselves to something specific and do not stray from it. Insofar however as they do not focus on such things but on realities quite apart from them, they no longer limit themselves to something specific but spread out beyond themselves, with the result that a superior and therefore more universal picture is obtained.
[2] One may see the truth of this quite clearly in the way a person thinks. Insofar as his thought fixes its attention on the actual words a speaker uses, its attention is not fixed on their remaining. Also, insofar as his attention is fixed on particular ideas imprinted in his memory and remains concentrated on these, he has no perception of the essential nature of things. More than this, insofar as self-regard is present in everything he thinks he cramps his thought and denies himself an overall picture of anything. This explains why, insofar as anyone loves himself more than others, he is lacking in wisdom From all this one may now see why in the internal sense matters which have no reference to actual persons are meant by those descriptions which in the sense of the letter do limit themselves to such persons. See also 5225.
Various places in the Word draw a distinction between wisdom, intelligence, and knowledge Wisdom is used to mean that which that which springs from good, intelligence to mean that which springs from truth, and knowledge to mean to both of these as they exist in a person's natural, as in Moses,
I have filled Bezalel with the spirit of God, so far as wisdom, and intelligence, and knowledge, and all workmanship are concerned. Exod 31:2, 3; 35:30, 31.
And in the same author,
Choosea wise, and intelligent, and knowledgeable men, according to your tribes, and I will make them your heads. Deut 1:13.
Latin(1748-1756) 5287
5287. `Virum intelligentem et sapientem': quod significet de influente vero et bono, constat ex significatione `viri intelligentis' quod sit verum, et `viri sapientis' quod sit bonum ejus; sciendum quod in sensu interno per `virum intelligentem et sapientem' non intelligatur aliquis vir talis sed, abstracte a persona, id quod est intelligentis et sapientis, inde verum et bonum; in altera vita, imprimis in caelis, omnis cogitatio et inde omnis loquela fit per abstracta a personis, {1}ideo cogitatio et loquela ibi est universalis et respective illimitata; quantum enim cogitatio et loquela determinatur ad personas, ad earum qualitates in specie, et quantum ad nomina, ut et ad voces, tantum fit minus universalis, et tantum quoque determinatur in rem et inibi manet; at quantum non ad illa sed ad res abstracte ab illis, tantum determinatur a re et extenditur extra se, {2}et fit intuitio superior, proinde universalior; [2] hoc apparet manifeste (e)a cogitatione hominis, quantum illa spectat voces loquentis, tantum non spectat sensum ejus; et quantum apud se spectat particularia memoriae et inibi manet, tantum non percipit qualia rerum; et adhuc magis, quantum in singulis spectat semet, tantum contrahit cogitationes et se removet ab intuitione rei in universali; inde est quod quantum quis {3}se amat prae aliis, tantum minus sapiens sit; inde nunc patet cur abstracta a personis {4}significantur in sensu interno per illa quae determinata sunt ad personas in sensu litterae, videatur etiam n. 5225. In Verbo passim distinguitur inter sapientiam, intelligentiam et scientiam, et per sapientiam intelligitur id quod ex bono, per intelligentiam id quod ex vero, et per scientiam utrumque id in naturali hominis; sicut apud Mosen, Implevi Bezaleelem spiritu Dei quoad sapientiam, et quoad intelligentiam, et quoad scientiam, et quoad omne opus, Exod. xxxi 2, 3, xxxv 30, 31: et apud eundem, Date vobis viros sapientes, et intelligentes et scientes, juxta tribus vestras, ut ponam illos in capita vestra, Deut. i 13. @1 inde$ @2 et sub intuitionem superiorem, proinde universaliorem. These words were first inserted above the line and over the words re, et to manifeste, but without directions as to place in text, Later after some alteration of the clause, it was placed between extra se and hoc apparet, thus becoming finally no. 1 of text.$ @3 semet$ @4 significentur I$