9176. 'Its owner not being with it' means if the good of that truth does not exist along with the general good. This is clear from the meaning of 'owner' as good, dealt with in 9167; and from the meaning of 'not being with it' as not existing along with the general good. The implications of this are made clear by what has been shown above in 9154 regarding truths in good, namely that all truths in general are arranged into order under good. But in the present verse borrowed truths are the subject, that is, truths received from another, see 9174. These truths are either accompanied or not accompanied by their own good. Those accompanied by their own good are truths which stir a person's affections when he hears them, whereas those unaccompanied do not stir his affections then. Truths accompanied by their own good are meant by borrowed things that are broken or die, when the owner is with them; but truths unaccompanied by their own good are meant by borrowed things that are broken or die, when the owner is not with them.

[2] It is indeed possible to provide a description of these truths, but it will be unintelligible except to those who are in the light of heaven coming from the Lord. All others who see things solely in the light of the world, that is, in natural illumination, will find those things incomprehensible, because such people are in thick darkness so far as heavenly realities are concerned. And if they did seem to themselves to comprehend them, they would do so with the help of illusions and material ideas which do more to obscure things and put them in the shade than to cast light on them. It is enough to know simply that the truths of faith joined to their own good or not joined to it are the subject. Truths not joined to it are those that are learned from others but sink in no further than the memory, where they remain as factual knowledge. There is no perception of them as there is of the truths arranged in general under good. From all this one can know to a small extent what those things are like in which angelic wisdom consists; for angels not only comprehend the nature of them but also countless details about them. Thus they comprehend things which man does not even know to exist, let alone know anything about. For angels dwell in the light of heaven, and the light of heaven holds within it an infinite number of things, since the light of heaven is Divine Truth emanating from the Lord.

5502. 'And they trembled [turning] a man to his brother' means the dread shared by them all. This is clear from the meaning of 'trembling' as dread, and from the meaning of 'a man to his brother' as shared by all, as just above in 5498. The reason why fear is expressed by these two phrases, by 'their heart went out' and 'they trembled', is that one has reference to the will and the other to the understanding. For it is quite usual in the Word, especially in the prophetical part, for the same matter to be described twice, though with a change of words. Anyone unacquainted with the hidden reason for this may imagine that it is pointless repetition; but that is not the case. One expression has reference to good, the other to truth; and because good belongs in the will and truth in the understanding, one has reference at the same time to the will and the other to the understanding. The reason for this is that in the Word everything is holy, and this holiness comes from the heavenly marriage, which is the marriage of goodness and truth. This being so, heaven is present within the Word, and so too is the Lord, the All in all of heaven - present so fully that He is the Word. The Lord's two names Jesus Christ entail the same, the name Jesus entailing Divine Good and the name Christ Divine Truth, see 3004, 3005, 3008, 3009. From this it is also evident that the Lord is present in every part of the Word, present so fully that He is the Word itself. Regarding the marriage of goodness and truth, which is the heavenly marriage, in every detail of the Word, see 683, 793, 801, 2516, 2712, 5138. From this a further conclusion may be reached, that to live in expectation of heaven a person must have within him not only truth that is the truth of faith but also good that is the good of charity. Otherwise no heaven is present within him.