5807.“他父亲疼爱他”表这真理拥有与来自属世层的属灵良善的联结。这从“疼爱”的含义，以及以色列和便雅悯的代表清楚可知：“疼爱”是指联结，如下文所述；以色列，即此处那“疼爱他”的，是指来自属世层的属灵良善（参看4286，4598节）；便雅悯，即“父亲疼爱”的，是指新真理，如前所述（5804，5806节）。该真理与那良善的联结就是“他父亲疼爱他”所表示的。那良善不可能与这真理联结，因为这真理就来源于那良善。这真理与良善之间的联结就像父亲与儿子之间的联结，还像心智的意愿与其理解力之间的联结；因为一切良善都在意愿中有一席之地，一切真理都在理解力中有一席之地。当意愿意愿良善时，该良善就被植入理解力，在那里照着良善的品质取得形式；这形式就是真理。由于新真理以这种方式生出，故显而易见，它必须与那良善联结。
关于爱是联结，要知道，爱是属灵的联结，因为它是两个人心智的联结，也就是两个人思维和意愿的联结。由此明显可知，就本身而言，爱纯粹是属灵的，它的属世对应物就是相伴和那种亲密无间的快乐。爱本质上是由状态的变化和构成人类心智的形式或实质的差别所产生的和谐。这种和谐若来源于天堂的形式，就是天堂之爱。由此可见，爱不可能来源于任何其它东西，唯来源于从主所领受的真正的神性之爱。这意味着爱就是流入形式，并如此排列它们，以致它们的状态变化和它们的差别可存在于天堂的和谐中的神性。
但与此对立的爱，即自我之爱和尘世之爱，不是联结，而是分离。诚然，它们看似联结；但这是因为只要一个人在谋取利益、获得重要地位，或报复和迫害那些反对自己的人方面与另一个人合作，他们就会视对方与自己为一体。但是，一旦一方不再偏向另一方，向他示好，他们就会分离。天堂之爱则不然。这爱完全反对、讨厌为了自我而向别人行善；相反，它行善是为了居于别人里面，且别人从主那里所领受的良善，因而是为了主自己，就是那良善的源头。
Potts(1905-1910) 5807
5807. And his father loveth him. That this signifies that it has conjunction with spiritual good from the natural, is evident from the signification of "love," as being conjunction (of which presently); from the representation of Israel, who here is he that "loves him," as being spiritual good from the natural (see n. 4286, 4598); and from the representation of Benjamin, who is he whom "the father loves," as being new truth (as above, n. 5804, 5806). The conjunction of this truth with that good is what is signified by "his father loving him." There cannot fail to be conjunction with this truth, because it is from that good. Between this truth and good there is conjunction like that between father and son; also like that between the willing of the mind and its understanding; for all good is of the will, and all truth is of the understanding. When the will wills good, this good is insinuated into the understanding, and there takes form according to the quality of the good; and this form is truth. And because the new truth is thus born, it is evident that there must be conjunction. [2] In regard to love as being conjunction, be it known that love is spiritual conjunction, because it is a conjunction of the minds, or of the thought and the will, of two. From this it is evident that regarded in itself love is purely spiritual, and that the natural of it is the delight of consociation and conjunction. In its essence love is the harmony resulting from changes of the state, and variations in the forms or substances, of which the human mind consists. This harmony, if from the heavenly form, is heavenly love. It is evident therefore that love cannot have any other origin than the Divine love itself which is from the Lord; thus that love is the Divine which flows into forms, and so disposes them that their changes of state and variations may be in the harmony of heaven. [3] But the opposite loves, namely, the loves of self and of the world, are not conjunctions but disjunctions. They indeed appear like conjunctions, but this is because each regards the other as one with himself so long as they are in pursuit of gains and honors, or in revenge and persecution toward those who oppose them. But as soon as the one does not favor the other, there is disjunction. It is otherwise with heavenly love, which is altogether averse to doing well to another for the sake of self; but does it for the sake of the good that is in the other, and which he receives from the Lord; consequently for the sake of the Lord Himself from whom is the good.
Elliott(1983-1999) 5807
5807. 'And his father loves him' means that this truth exists joined to spiritual good from the natural. This is clear from the meaning of 'love' as a joining together, dealt with below; from the representation of Israel, who here is the one who 'loves him', as spiritual good from the natural, dealt with in 4286, 4598; and from the representation of Benjamin, who is the one whom 'his father loves', as new truth, dealt with above in 5804, 5806. The existence of this truth joined to that good is what is meant by 'his father loves him'; and to this truth that good cannot fail to be joined since such truth has its origin in that good. This truth and good exist joined together like father and son, and also like the mental powers of will and understanding since all good has a place in the will and all truth in the understanding. When the will wills what is good this good is implanted in the understanding, where it is given a specific form fashioned according to the essential nature of that good. This form is truth; and as this new truth is born in that manner one can see that it cannot fail to be joined to that good.
[2] As regards love, that it is a joining together, it should be recognized that love is a spiritual joining since it is a joining together of two people's minds, that is, of their thought and will. From this it is evident that regarded essentially love is something purely spiritual, the natural counterpart of which is the delight that comes with companionship and that kind of togetherness. Essentially love is the harmony that results from changes of state and from variations in the forms or substances from which the human mind is built. If that harmony originates in the heavenly form it is heavenly love. From this one may see that love cannot have its origin in anything other than genuine Divine love, which is received from the Lord. This means that love is the Divine flowing into forms and so arranging them that their changes of state and variations may exist in the harmony of heaven.
[3] But loves contrary to this - self-love and love of the world - are not joinings together but separations They do, it is true, appear to be joinings together; but this is due to one person considering another to be one with him as long as he co-operates with him in making gain, acquiring important positions, or in taking revenge on and persecuting those who oppose him. But as soon as one ceases to show the other person favour, they separate. Heavenly love is different. This is totally averse to doing good to another for selfish reasons; rather it does it for the sake of the good which resides with that other person and which he receives from the Lord, consequently for the sake of the Lord Himself, the Source of that good.
Latin(1748-1756) 5807
5807. `Et pater ejus amat illum': quod significet quod conjunctio ei sit cum bono (x)spirituali e naturali, constat ex significatione `amoris' quod sit conjunctio, de qua sequitur; et a repraesentatione `Israelis' qui hic est `qui amat illum', quod sit bonum spirituale e naturali, de qua n. 4286, 4598; et a repraesentatione `Benjaminis' qui est `ille quem pater amat', quod sit verum {1} novum, de qua {2} supra n. 5804, 5806; hujus veri conjunctio cum bono illo est quae significatur per quod `pater amat illum'; cum {5}hoc vero non potest non (t)esse conjunctio quia ex bono illo est; inter verum illud (c)ac bonum, talis est conjunctio qualis inter patrem et filium; est etiam talis conjunctio qualis inter mentis velle et ejus intelligere, omne bonum enim est voluntatis et omne verum est intellectus; (x)cum voluntas vult bonum, tunc insinuatur hoc intellectui et ibi formatur secundum boni quale tunc, haec forma est verum; et quia verum hoc novum ita nascitur, patet quod conjunctio erit. [2] Quod amorem attinet quod sit conjunctio, sciendum quod amor sit conjunctio spiritualis, quia est conjunctio mentium, seu cogitationis et voluntatis duorum; inde patet quod amor in se spectatus sit purum spirituale, et quod naturale ejus sit jucundum consociationis et conjunctionis. Quod essentiam ejus attinet, est amor harmonicum resultans ex mutationibus status et variationibus in formis seu substantiis ex quibus mens humana consistit; harmonicum illud si {4}ex forma caelesti, est amor caelestis; inde constare potest quod amor aliunde originem ducere nequeat quam ex ipso Divino amore, qui a Domino; {5}ita quod amor sit Divinum quod influit in formas et disponit (x)illas ut mutationes status {6}et variationes sint in harmonia caeli. [3] At amores oppositi, nempe amores sui et mundi, non conjunctiones sunt sed disjunctiones; apparent quidem sicut conjunctiones, sed hoc fit quia alter spectat alterum sicut unum cum se quamdiu unum facit cum illo, in lucris, in aucupandis honoribus, in vindicandis et persequendis illis qui se opponunt; sed ut primum unus alteri non favet, est disjunctio. Aliter amor caelestis, hic prorsus aversatur alicui bene facere propter se sed facit propter bonum quod apud alterum et quod accipit a Domino, consequenter propter Ipsum Dominum a Quo bonum. @1 i quod$ @2 i etiam$ @3 quo$ @4 sit secundum formam caelestem$ @5 Qui est Ipse amor et$ @6 in illis$